my 


"S^f-^SSS 


PEESENTED 


Division  .o«^5^--"  ^ 
Section .^JLM  /  ^  / 


v^*^ 


V. 


*'»*ifc=^-..:^-:.:^i>^ 


i^ 


^ 


'# 


Digitized  by  the  Internet  Arcliive 

in  2011  witli  funding  from 

Princeton  Tlieological  Seminary  Library 


littp://www.arcliive.org/details/youngcommunicantOOwill 


THE 


YOUNG   COMMUXICAXT  S 


CATECHISM, 


REV.  JOHN"  WILLISON 


.^T;     ^-^^^ 


FOR 

YOUUG  CONVEaTS. 
By  Rev.  Ashbel  Green,  D.D.  LL.D. 


PUILABELPmA. 

JRINTED   AND  PUBLISHED   BY   RUSSELL  AND  MARTIEN, 

No.  22^  Walnut  street. 
1831. 


RECOMMENDATIONS. 
The  Rev.  Mr.  Willison'i  Young  Com^nuni cant's  Catechism  Jiss 
been  so  long;  before  the  Public,  has  passed  through  so  many  edU 
tions,  and  is  so  highly  esteemed  for  its  piety  and  judtciousnesa, 
that  reconnnendation  seems  now  to  be  unnecessary.  I  am  glad  to 
learn  that  another  American  edition  of  it  is  prqjeetrd.  It  certainly 
merits  an  extensive  sale,  and  I  cannot  doubt,  will  command  it. 

SAM'L  MILLER,  D.D. 
Princeton,  June  23,  1831.  Prof.  Princeton  Theolo.  Sem. 

I  entirely  concur  in  the  statement  of  Professor  Miller  in  regard 
to  Willison's  Young  Communicants  Catechism.  It  was  the  manual 
I  usually  recommended  to  my  young  candidates  for  communion, 
•when,  for  more  than  five  and  twenty  years,  I  was  a  pastor  of  a 
church  in  this  city.    I  hope  it  will  be  extensively  circulated. 

Phila.  June  29,  1831.  ASHBEL  GREEN,  D.D.  LL.D. 

IVilHson'^s  Young  Communicants  Catechism  can  be  safely  recom- 
mended as  an  orthodox  and  pious  work  ;  and  being  both  short  and 
plain,  may  be  a  very  useful  help  for  instructing  and  preparing  the 
young  to  make  a  right  approach  to  the  Lord's  table. 

A.  ALEXANDER,  D.D. 
Prof.  Princtton  Thtoi.  Sem. 
J.   BRECKENRIDGE. 
Pastor  of  2d  Presbyteiian  Church,  Baltimore.. 


THE 

YOUNG  COMMUNICANT'S 
CATECHISM. 

Concerning  Man^s  Natural  Estate. 

%iest.  In  what  estate  were  you  born? 

^nsw.  In  a  woful,  miserable  estate,  wanting 
the  image  and  favour  of  God,  which  man  at  first 
had:  and  with  a  sinful  nature,  prone  to  what  is 
evil,  backward  tv  what  is  good,  and  exposed  to 
the  wrath  of  God,  both  here  and  hereafter. 

Q.   How  came  you  to  be  born  in  this  estate? 

A.  Because  of  my  descent  from  sinful  Adam, 
who  fell  from  his  happiness,  by  breaking  covenant 
with  God,  and  in<:urring  the  penalty  thereof; 
whereby  he  lost  all  his  grace,  and  was  wholly 
unable  to  recover  himself. 

Q.  Is  fallen  man  left  without  hope  in  this  mise- 
rable estate? 

A.  No:  there  is  a  noble  remedy  provided;  for 
though  the  Old  Covenant  be  broken  and  dissolved, 
there  is  an  excellent  New  Covenant  contrived, 
jea,  revealed,  and  tendered  unto  lost  sinners  of 
mankind. 

Concerning  the  two  Covenants. 

Q.  What  are  these  covenants  which  God  hath 
made  with  man? 

A.  The  covenant  of  works,  and  the  covenant 
of  grace. 

Q.  By  which  of  these  two  covenants  is  it  that 
jou  can  be  saved? 


4 

A.  Only  by  the  covenant  of  grace,  which  is 
called  the  New  Covenant. 

Q.  Which  is  the  covenant  of  works  ? 

A.  It  is  God's  agreement  with  Adam  and  Eve, 
wherein  he  promised  them  life  upon  their  perfect 
obedience  to  his  law,  and  threatened  death  upon 
their  disobedience. 

Q.  How  can  we  be  charged  with  Adam's  guilt, 
seeing  we  were  not  existent  when  he  sinned? 

A.  Because,  when  the  covenant  was  made  with 
Adam,  he  acted  as  a  public  pei'son,  representing 
his  whole  posterity,  who  were  then  in  his  loins; 
and  thus  the  covenant  being  made  with  them  in 
him,  they  sinned  in  him,  and  fell  with  him,  Rom. 
5:  12,  18,  19.      1  Cor.  15:  21, '22. 

Q.  Why  cannot  you  be  saved  by  the  covenant 
of  works.^ 

A.  Because  I  am  neither  able  to  fulfil  the  con- 
dition, nor  endure  the  penalty  of  it;  that  is,  I  can 
neither  give  perfect  obedience  io  God's  law,  nor 
bear  his  wrath,  which  is  due  for  breaking  it. 

Q.  Is  any  man  now  able  to  answer  the  demands 
of  the  covenant  of  works  ? 

A.  No;  for,  as  we  have  lost  our  strength  to 
perform  its  condition,  so  it  is  impossible  for  any 
created  power  to  pay  its  penalty,  or  give  satisfac- 
tion to  infinite  justice  for  the  offence  of  sin. 

Q.  But  how  is  it  consistent  with  justice  to  re- 
quire that  from  us,  which  we  are  utterly  unable 
to  perform.^ 

A.  Though  we,  by  our  own  fault,  have  lost  our 
strength  to  obey,  yet  God  doth  not  thereby  lose 
his  just  right  to  demand  what  belongs  to  him.  A 
creditor  loseth  not  his  right  to  crave  a  just  debt, 
because  the  debtor  has  squandered  away  his  stock 
and  is  turned  bankrupt;  nay,  he  is  still  liable, 
and  his  children  too.     So,   in  this  case,  being 


5 

finable  to  pay,  will  not  absolve  us  from  our  debt; 
especially  seeing  the  inability  is  brought  on  by 
•ourselves. 

Q.  What  is  the  covenant  of  grace,  by  which 
you  are  to  be  saved? 

A.  It  is  Gv)d'3  graciorss  covenant  with  sinners 
in  Christ,  in  which  he  is  pleased  mercifully  to  offer 
and  promise  salvation  to  all  p  >or  fallen  sinners  of 
Adam's  race,  v/ho  believe  in  his  Son  Jesus  Cb.rist. 

Q.  Who  are  those  that  truly  believe  in  him  ? 

A.  They  are  such,  who,  being  made  sensible  of 
their  low  estate,are  content  to  receive  Jesus  Christ 
as  their  surety  and  Saviour,  and  to  depend  upon 
his  righteousness  and  satisfjclion  to  divine  justice, 
BS  the  only  ground  of  their  justification  before  God, 
and  are  resolved  in  his  strength  to  show  forth  their 
faith,  by  a  sincere  love  and  obedience  to  God.     ^ 

Q.  Why  is  this  new  covenant  called  a  covenant 
of  grace  ? 

A.  To  distinguish  it  from  the  covenant  of  works, 
wherein  the  ground  of  a  man's  justification  is 
something  done  by  the  man  himself :  whereas,  in 
this  new  covenant,  the  ground  of  a  man's  justifi- 
cation is  something  done  by  a  surety  in  his  room  ; 
and  also  because  the  surety  himself,  and  all  the 
blessings  of  this  covenant,  are  most  gracious  and 
fi-ee  gifts  bestowed  by  God  upon  undeserving  and 
ill-deserving  creatures,  who  could  do  nothing  to 
obtain  them. 

Q.   How  can  this   covenant  be  altogether  of" 
grace  Vvhen  faith  is  required  of  us  as  the  condition 
to  interest  us  in  the  blessings  of  it,  and  likewise 
good  works  to  show  forth  our  faith  ? 

A.  Though  both  of  these  be  required  of  us,  yet 

the  grace  for  producing  that  faith  and  those  works 

is  promised  to  us  in  this  covenant  as  freely  as  any 

other  blessing  in  it;  upon  which  account  this  cove- 

1  * 


6 

nantis  frequently  called  in  scripture  a  Testament. 

Q.  Why  is  this  covenant  called  a  Testament  ? 

A.  Because  all  the  blessings  and  good  things 
promised  therein,  are  freely  bequeathed  and  made 
over  to  sinners  as  legacies  left  and  made  sure  to 
them  by  the  death  of  Jesus  Christ  the  Testator? 
and  also,  in  it  there  is  grace  left  them  to  perform 
all  the  duties  required  of  them. 

Q.  What  are  tlie  principal  legacies  of  this  Tes- 
tament ? 

A.  Pardon  of  sin,  deliverance  from  wrath,  peace 
with  God,  all  the  graces  of  the  Spirit,  with  per- 
severance therein  to  the  end ;  safety  througli 
death,  resurrection  to  life,  and  eternal  glory. 

Q.  How  is  it  that  this  covenant  or  testament  is 
established  and  confirmed  to  us? 

A.  By  the  death  and  blood  of  Jesus  Christ,  the 
Mediator  and  Testator  of  it ;  and  by  the  outward 
signs  and  seals  which  he  hath  instituted  to  be  dis- 
pensed to  us,  with  the  preaching  of  the  gospel. 

Concerning  the  Seals  of  the  Covenant, 

Q.  What  are  the  seals  of  the  covenant  of  grace? 

A.  The  two  sacraments,  baptism  and  the  Lord's 
supper. 

Q.  For  what  end  hath  God  appointed  these  sa- 
craments, or  seals  ? 

A.  To  be  sacred  signs,  memorials,  and  pledges 
of  his  mercy  to  us  through  a  crucified  Jesus,  he 
being  the  great  surety  and  sacrifice,  to  which  we 
are  directed  constantly  to  look  for  pardon,  grace, 
and  glory. 

Q.  Why  are  baptism  and  the  Lord's  supper 
called  seals  of  the  covenant  of  grace  ? 

A.  Because,  like  sealed  charters,  they  confirm 
and  assure  us  of  the  certainty  of  the  covenant,  and 
all  its  promised  blessings  ;  and  particularly,  that 
God  is  willing,  in  and  through  Christ,  to  be  a  God 
to  us,  and  to  take  us  for  his  people ; 


7 

Q.  What  is  baptism  ? 

A.  It  is  the  sacred  washing,  or  sprinkling  with 
water  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  tlie  Holy  Ghost. 

Q.  What  is  the  necessity  of  baptism  ? 

A.  It  is  necessary  in  respect  of  the  command 
of  Christ,  who  hath  appointed  it  as  a  sign  and  seat 
of  his  covenant,  and  an  external  means  of  salva- 
tion ;  and  therefore  ought  to  be  held  in  reverence, 
and  sought  for  with  all  due  care:  and  to  contemn 
or  neglect  this  ordinance  of  Christ's  institution, 
is  a  very  heinous  sin.  Matth.  28:  19.  Luke  7:30. 
Acts  17:  14.  Exod.  4:24,  25. 

Q.  Who  properly  have  a  right  to  baptism  } 

A.  All  the  members  of  the  visible  church,  and 
their  infants,  and  such  only.  Acts  2:  39. 

Q.  What  doth  the  sprinkling  signify  ? 

A.  The  cleansing  of  our  souls  from  sin  by 
Christ's  blood  and  Spirit,  and  our  entering  in 
among  the  disciples  and  followers  of  Christ. 

Q.  Why  are  you  baptized  in  the  name  of  the 
Father? 

A.  In  testimony  of  my  choosing  and  owning 
God  the  Father,  as  my  Father,  and  the  great  con- 
triver of  the  gospel-method  of  salvation  through 
Christ. 

Q.Why  are  you  baptized  in  the  name  of  the  Son.'* 

A.  In  token  of  my  choosing  and  accepting  of 
the  Son  of  God  as  my  great  Redeemer  and  Saviour, 
in  all  his  offices  of  Prophet,  Priest,  and  King. 

Q.  Why  is  he  especially  styled  our  Saviour.^ 

A.  Because  of  the  eminent  hand  he  hath  in  the 
salvation  we  look  for ;  he  preached  it  to  us  as  our 
great  Prophet;  he  procured  it  for  us  as  our  high 
Priest ;  and  bestows  it  on  us  as  our  Lord  and  King. 

Q.  W^hv  are  you  baptized  in  the  name  of  the 
Holy  Ghost? 


8 

A.  In  testimony  of  my  owning  and  accepting  of 
the  Holy  Ghost  as  my  sanctilier,  and  the  great  ap- 
plier  of  Christ's  purchase  to  me,  whose  oiiice  it  is 
to  work  saving  faith  and  all  grace  in  sinners. 

Q.  What  engagement  have  you  come  under  by 
your  baptism  ? 

A.  To  believe  and  obey  the  holy  Trinity,  and 
to  renounce  the  three  great  eneniies  thereof,  viz. 
the- devil,  the  world,  and  the  ilesh  ;  and  to  live  as 
a  christian  indeed,  always  remembering  the  name 
by  which  I  am  called. 

Q.  How  is  it  that  a  christian  or  baptized  person 
ought  to  Uve.^ 

A.  As  one  that  is  solemnly  consecrated  to  the 
faith  and  obedience  of  the  holy  Trinity  ;  and  par- 
ticularly as  one  that  is  washed  in  the  blood  of  the 
Lamb,  who  will  not  again  venture  to  defile  him- 
self with  sin,  but  will  study  to  make  Christ  his 
pattern. 

Q.  Are  you  not  bound  to  renew  your  baptismal 
engagements,  and  to  take  them  upon  yourself? 

A.  Yes,  I  am  ',  and  I  do  it  expressly  when  I 
go  to  take  the  second  seal  of  the  covenant,  and 
partake  of  tlie  Lord's  supper. 

Q.  Wl  at  is  the  diiference  betwixt  baptism  and 
the  Lord's  supper  ? 

A.  The  first  is  to  be  administered  to  us  but 
once,  but  the  second  often:  The  first  doth  signify 
•our  spiritual  birth  ,*  the  second  our  spiritual  nou- 
rishment: Baptism  is  the  door  of  Christ's  house, 
by  which  we  must  enter;  but  the  Lord's  supper 
is  the  table  at  which  Christ's  children  must  feed 
and  get  strength. 

Q.  What  should  be  your  great  design  in  attend- 
ing  and  partaking  of  these  sacraments? 

A.  That  thereby  I  may  show  my  regard  and 
obedience  to  the  author  of  them,  and  that  I  may 


9 

find  a  crucified  Jesus  in  them,  and  get  myself 
assured  of  his  love  and  purchase. 

Concerning  the  Lord's  Supper. 

Q.   What  is  the  Lord's  Supper? 

A.  It  is  a  religious  eating  of  bread  and  drinking 
of  wine,  according  to  Christ's  institution  and  ex- 
ample, in  remembrance  of  his  death  and  suffer- 
ings (or  us. 

Q.  When  did  Christ  institute  this  sacrament? 

A.  In  the  same  night  wherein  he  was  betrayed, 
and  immediately  after  he  had  eaten  the  Jewish 
passover  with  his  disciples. 

Q.   Wliy  did  he  institute  it  at  that  time  ? 

A.  To  show  that  the  passover  was  abrogated  by 
this  new  ordinance,  and  the  Lord's  supper  come 
in  its  room  ;  and  also  to  lay  all  his  people  under 
the  stronger  obligations  to  observe  and  attend  it. 

Q.  Why  doth  the  time  of  the  institution  lay  us 
under  such  obligations  to  observe  it  ? 

A.  Because  the  command  and  directions  which 
he  gave  us  at  that  time,  are  to  be  regarded  as  the 
solemn  dying  charge  of  a  crucified  Jesus,  who  was 
going  to  do  more  for  us  than  all  the  world  could 
do. 

Q.  Did  Christ  enjoin  this  ordinance  as  any  task 
or  burden  on  his  people  ? 

A.  Not  at  all,  but  left  it  as  a  great  privilege  and 
precious  legacy  to  the  church,  seeing  it  is  a  bright 
memorial  of  his  dying  love,  a  sure  pledge  of  his 
second  coming,  and  a  quickenerof  all  the  graces. 

Q.  What  are  the  elements  or  signs  appointed  in 
this  sacrament? 

A.   Bread  and  wine. 

Q.  What  do  they  represent  unto  us  ? 

A.  Christ's  body  and  blood,  with  all  the  benefits 
and  blessings  thereby  purchased  to  us. 


10 

Q.  What  is  signified  by  the  breaking  of  the 
bread  and  pouring  of  the  wine  ? 

A.  All  Christ's  sufferings,  and  particularly  the 
breaking  and  wounding  of  his  body  on  the  cross, 
and  the  shedding  of  his  blood,  to  take  away  our 
sins. 

Q.  What  is  signified  by  giving  the  broken  bread 
and  poured  out  wine  to  the  comtnunicants  ? 

A.  God's  actual  making  over  and  giving  a  cru- 
cified Christ,  with  all  the  benefits  of  his  purchase, 
to  believing  partakers. 

Q.  What  are  th.ese  benefits  here  made  over  and 
sealed  unto  them  ? 

A.  A  remission  of  sin,  freedom  from  wrath, 
peace  with  God,  peace  of  conscience,  adoption 
into  God's  family,  increaseof  grace,  perseverance 
therein,  sanctified  mercies  and  crosses,  and  a  title 
to  eternal  life. 

Q.  What  is  signified  by  communicants  taking 
the  bread  and  cup  in  their  hand  ? 

A.  Their  putting  foith  the  hand  of  faith  to  re- 
ceive a  crucified  Christ  for  their  Saviour,  in  all  his 
ofiices  and  witii  all  his  benefits,  as  offered  to  them 
in  the  gospel. 

Q.  In  what  manner  ought  you  to  receive  a  cru- 
cified Christ  at  his  table  ? 

A.  With  much  humility,  self-denial,  thankful- 
ness, and  with  close  and  particular  application  of 
his  offices  and  fulness  to  my  soul's  necessities, 

Q.  What  is  signified  by  communicants  eating  of 
the  bread  and  drinking  of  the  wine.^ 

A.  Their  near  union  with  Christ,  their  actual 
partaking  of  the  benefits  of  his  death,  the  great 
satisfaction  they  have  in  him,  and  the  spiritual 
strength  and  nourishment  they  get  from  him. 

Q.  Why  ought  communicants  to  partake  of  the 
cup,  as  well  as  of  the  bread  ? 


11 

A.  For  the  more  full  confirmation  of  their  faith, 
and  because  Christ  said  to  his  disciples,  drink  ye 
all  ofit.       ^     ^ 

Q.  What  is  signified  bj  our  receiving  of  both 
the  elements  ? 

A.  Our  taking  and  receiving  Christ  wholly,  as 
he  is  held  forth  and  offered  unto  us  in  the  gospel, 
without  making  exception  of  any  of  liis  offices  or 
demands.  We  profess  hereby  that  we  are  satisfied 
to  take  Christ  as  he  is,  his  person,  his  offices,  his 
benefits,  promises,  and  all  that  is  in  him:  That  we 
are  content  with  his  laws,  as  well  as  his  love;  his 
precepts,  as  well  as  his  promises ;  and  his  cross 
as  well  as  his  crown. 

Q.  Why  did  Christ  make  choice  of  bread  and 
wine  as  the  symbols  of  his  body  and  blood  ? 

A.  To  hold  forth  their  refreshing  and  strength- 
ening virtue  to  believing  communicants ;  for  as 
bread  strengthens  man's  heart,  so  wine  makes  it 
glad. 

Q.  What  were  Christ's  words  when  he  institut- 
ed the  sacrament  ? 

A.  He  spoke  something  concerning  the  bread, 
something  concerning  the  cup,  and  something  con- 
cerning the  whole  sacrament. 

Q.  What  spoke  he  concerning  the  bread  ? 

A.  He  said,  take,  eat,  this  is  my  body  which 
is  broken  for  you  ;  this  do  in  remembrance  of  me. 

Q.  What  said  he  concerning  the  wine? 

A.  This  cup  is  the  New-Testament  in  my  blood, 
which  is  shed  for  many  for  the  remission  of  sins. 

Q.  What  said  he  concerning  the  whole  sacra- 
ment ^ 

A.  He  said,  as  often  as  ye  eat  this  bread,  and 
drink  this  cup,  ye  do  show  the  Lord's  death  till 
he  come. 

Q.  Do  we  partake  of  Christ's  body  and  blood 
here  in  a  carnal  manner  ? 


12 

A.  No  ;  but  only  in  a  spiritual  way. 

Q.  What  is  the  meaning  of  these  words,  Take^ 
eat,  this  is  my  body  broken  for  you  ?  . 

A.  The  plain  meaning  is,  that  the  broken  bread 
signifies  and  represents  Christ's  body  as  it  was 
broken  and  bruised  for  his  people. 

Q.  In  what  manner  are  we  to  take  Christ  and 
his  benefits  in  this  sacrament  ^ 

A.  We  are  to  take  Christ  and  all  the  blessings 
of  his  covenant  in  the  following  manner:  1.  Sin- 
cerely and  honestly,  without  dissimulation  or  hy- 
pocrisy, which  is  a  thing  most  hateful  to  God. 

2.  Entirely,  fully,  and  without  exception  of  any 
thing  required  of  you. 

3.  With  close  and  particular  application,  say- 
ing, "My  Lord,  and  my  God." 

4.  With  thankfulness  and  praise,  stirring  up 
your  souls,  and  all  that  is  withip  you  to  bless  his 
holy  name. 

5.  With  humility  and  self-denial,  reckoning 
yourselves  unworthy  of  the  least  crumb  from  his 
table,  renouncing  all  confidence  in  your  prepara- 
tions, humiliations,  or  qualifications  of  any  sort, 
saying,  "In  the  Lord  only  have  I  righteousness 
and  strength." 

Lastly.  We  ought  to  take  Christ  and  his  pur- 
chase in  the  sacrament  with  full  assurance  of  faith; 
believing  that  Christ  and  all  the  blessings  of  the 
covenant,  and  purchase  of  his  death,  are  here- 
with given  to  us,  as  really  as  Christ  gives  the 
bread  into  our  hands. 

Q.  Is  not  Christ  really  present  in  the  sacrament.^ 

A.  Yes,  he  is  so  ;  but  yet  he  is  not  bodily,  but 
spiritually,  present  there. 

Q.  How  is  it  we  partake  spiritually  of  Christ's 
broken  body  ? 

A.  We  do  it  when  our  souls  do  share  of  the  be- 


13 

nefits  and  fruits  of  his  broken  body,  such  as  par- 
don of  sin,  increase  of  grace,  access  to  God,  spi- 
ritual discoveries,  freedom  from  bondage,  and  the 
like. 

Q.  How  long  did  Christ  intend  this  sacrament 
should  continue  ? 

A.  Until  his  coming. 

Q.  Why  no  longer  ? 

A.  Because  in  heaven  there  will  be  no  need  of 
sacraments  to  represent  Christ,  he  being  always 
there  in  a  bodily  way. 

Something  more  particular  of  the  Nature  and 
Ends  of  the  Holy  Supper. 

Q.  What  further  account  can  you  give  of  the  na- 
ture and  design  of  this  sacrament? 

A.  It  doth  evidently  partake  of  the  nature  of  a 
seal,  of  a  feast,  and  also  of  an  oath. 

Q.  What  hath  it  of  the  nature  of  a  seal  ? 

A.  It  is  justly  called  a  seal  of  the  covenant  of 
grace  ;  because,  like  a  sealed  charter  put  into  our 
hands,  it  doth  make  over,  seal  and  confirm  to  us, 
a  right  and  title  to  all  the  benefits  and  fruits  of 
Christ's  purchase,  which  are  therein  promised  to 
believers. 

Q.  What  kind  of  a  seal  is  this  sacrament  ? 

A.  It  is  a  spiritual  seal,  and  of  great  value,  see- 
ing it  is  a  seal  of  Christ's  own  devising  and  en- 
graving, whose  inscription  is,  Christ  loving  us; 
and  whose  image  is,  Christ  dying  for  us. 

Q.  What  hath  this  sacrament  in  it  of  the  nature 
of  a  feast  ? 

A.  It  is  justly  called  a  feast,  as  it  brings  food, 
nourishment,  and  delight,  to  the  souls  of  worthy 
communicants,  the  invited  guests. 

Q.  What  sort  of  a  feast  is  it  } 

A.  It  is  a  spiritual  feast,  a  marriage  feast,  a 


14 

feast  upon  the  sacrifice  of  the  Son  of  God  ;  a  feast 
of  Christ's  making,  of  a  strange  nature,  in  which 
Christ  is  both  the  master  and  matter  of  the  feast, 
the  provider  and  provision,  the  feeder  and  the 
food:  for  his  fiesh  is  meat  indeed,  and  his  blood 
is  drink  indeed. 

Q.  In  what  respect  is  this  sacrament  of  the  na- 
ture of  an  oath  ? 

A.  In  respect  the  word  sacrament  was  used 
among  the  Romans,  (from  whence  it  is  borrovi'ed) 
for  a  military  oath, whereby  they  bound  themselves 
to  be  true  and  faithful  soldiers  to  their  general ;  so 
in  this  ordinance  we  in  effect  swear  allegiance  to 
the  King  of  heaven  over  the  broken  body  and  shed 
blood  of  the  Son  of  God,  and  also  bind  ourselves 
to  be  true  and  faithful  soldiers  to  Christ  our  cap- 
tain-general in  the  spiritual  warGire. 

Q.  What  are  the  main  ends  you  have  in  view  in 
coming  to  this  ordinance  ? 

A.  To  keep  up  the  remembrance  of  Christ's 
death  and  suB'eiings,  to  get  communion  with  him, 
to  renew  my  baptismal  covenant,  to  get  my  faith 
strengthened  and  confirmed,  and  all  my  graces 
quickened. 

Q.  What  is  implied  in  remembering  Christ? 

A.  It  hath  in  it,  1.  The  knowledge  of  Christ, 
and  the  method  of  redemption  through  his  blood. 

2.  Some  precious  acquaintance  with  him,  by  a 
work  of  grace  on  the  heart,  and  closing  with  him 
by  faith. 

3.  A  believing  contemplation  of  his  death  and 
sufferings. 

4.  Such  a  remembrance  as  makes  deep  and  suit- 
able impressions  on  our  souls. 

Q.  What  are  these  sufferings  of  Christ,  which 
yo\j  are  to  remember  at  his  table? 

A,  Those  which  are  recorded  in  his  word* 


15 

Q.  What  do  you  remember  of  these  just  now  ? 

A.  I  remember  the  assaults  and  temptations  he 
met  with  from  the  devil  ;  the  reproaches  and  per- 
secutions he  endured  from  wicked  men  ;  his  soul- 
sufterings  and  agonies  in  the  garden  of  Gethsema- 
ne  ;  the  cruel  mockings,  buttetings,  crownings, 
spittings,  and  scourgings,  he  endured  in  the  high- 
priest's  palace,  and  in  Pilate's  judgment-hall ;  and 
lastly,  his  bloody  sufferings,  and  bitter  death  on 
Mount  Calvary,  \\ hen  he  was  nailed  to  the  cross, 
forsaken  by  his  friends,  derided  by  his  enemies, 
and  deserted  of  God. 

Q.  What  was  the  cause  of  all  these  sufferings? 

A.  Chiist's  own  love,  and  our  sins:  For  having 
in  his  astonishing  free  love,  undertaken  to  satisfy 
divine  justice  for  us  ;  "  He  was  wounded  for  our 
transgressions,  and  bruised  for  our  iniquities," 

Q.  Are  we  not  under  the  strongest  obligations 
to  keep  up  the  sacramental  remembrance  of 
Christ  ? 

A.  Surely  we  are  ;  for  he  is  matchless  in  his 
love  to  us,  poor,  sinful  worms,  having  remembered 
us  in  our  low  estate,  and  done  and  suffered  more 
for  us  than  all  the  world  could  or  would  have  done. 
And  likewise,  he  hath  strictly  enjoined  us,  among 
his  last  words,  to  continue  to  celebrate  this  menio- 
rial  of  his  death. 

Q.  Why  do  we  need  this  metnorial  ?  Are  w^e  in 
any  hazard  of  foi-getting  his  matchless  love  .^ 

A.  Yes  ;  for  so  worldly  are  our  hearts,  so  unbe- 
lieving our  minds,  so  treacherous  our  memories, 
and  so  wavering  our  affections,  that  we  are  apt  to 
be  ensnared  by  the  world's  allurements,  and  to  let 
Christ  and  his  love  slip  out  of  our  thoughts. 

Q.  Is  not  the  fresh  and  frequent  remembrance 
of  a  crucified  Christ  in  the  sacrament  very  useful 
and  advantageous  to  us  ? 


16 
A.  Yes. 

Q.  In  what  respect  is  it  useful  ? 

A.  For  weakening  and  killing  of  sin,  for  melt- 
ing a  hard  heart,  for  overcoming  of  Satan's  temp- 
tations, for  quickening  and  increasing  grace,  and 
for  giving  comfort  in  all  tribulations. 

Q.  What  kind  of  a  remembrance  ought  we  to 
have  of  the  suiferings  and  death  of  Christ  at  his 
table? 

A.  l.We  must  have  an  awful  and  reverential  re- 
membrance, adoring  the  justice  and  holiness  of 
God,  displayed  in  the  sufferings  of  Christ  his  dear 
Son. 

2.  It  must  be  a  mournful  and  heart-breaking 
remembrance  to  look  on  a  slain  Christ  in  the  ele- 
ments, as  one  pierced  through  and  crucified  by 
our  sins. 

3.  We  must  have  a  sin  loathing  remembrance  ; 
abhorring  with  the  utmost  detestation,  our  cursed 
sins  that  made  a  strong  and  mighty  Redeemer  to 
sweat  blood. 

4.  It  must  be  an  affectionate  remembrance. 

5.  It  must  be  a  thankful  remembrance. 

6.  It  must  be  a  confident  remembrance,  laying 
the  whole  stress  of  our  soul's  justification  and  sal-  ' 
vation  upon  the  death  of  Christ. 

Q.  How  can  we  both  mourn  and  rejoice  at  the 
same  time  ? 

A.  We  may  upon  different  accounts  ,•  for  as  we 
should  mourn  for  our  sins  that  pierced  Christ,  and 
put  him  to  death  ;  so  we  ought  to  rejoice  in  his 
wonderful  goodness,  that  undertook  to  be  our 
surety  and  sacrifice,  to  save  us  from  sin  and  wrath: 
and  the  more  we  are  helped  to  mourn,  we  have 
still  the  greater  ground  to  rejoice  and  be  glad  in 
him. 


17 

Q.   How  so  ? 

A.  Because  a  mourning  heart  for  sin  is  a  good 
evidence  of  a  person's  interest  in  Clirist,  and  his 
purchase. 

Q.  What  obligations  lie  upon  us  to  come  and 
partake  of  tliis  ordinance? 

A.  Ail  the  professors  of  Christ  are  obliged  to  it 
on  many  accounts:  1.  In  point  of  duty.  2.  In  point 
of  interest.  3.  In  point  of  gratitude.  4.  In  point  of 
safety. 

Q.  Wherein  lies  the  sin  of  neglecting  this  ordi- 
nance ? 

A.  In  that  it  is  no  less  than  contempt  of  the 
words  of  our  dying  Saviour,  disobedience  to  his 
command,  ingratitude  to  our  greatest  benefactor, 
a  base  slighting  of  God's  love,  Christ's  sufferings, 
and  all  the  great  preparations  he  hath  made  for  us; 
a  wronging  of  our  own  souls,  and  despising  of  our 
choicest  mercies  and  privileges. 

Q  .W^hat  is  the  danger  of  neglecting  this  duty? 

A.  It  draws  on  the  wrath  and  vengeance  of  God, 
nay,  of  Christ  the  Mediator  ;  which  must  be  very 
terrible.  As  God  threatened  to  cut  off  those  that 
neglected  the  passover  of  old,  so  lie  threatened 
severe  wrath  against  tiiose,  who  should  neglect 
the  gospel  feasts.  Num:  19,  13.  Zech.  14:  16, 
17,  18.  And  these  threatenings  are  renewed. 
Matth.  22:  7.  Luke  14:  24. 

Q  What  are  the  great  ends  and  uses  of  the 
Lord's  sapper? 

A.  1.  To  keep  up  the  solemn  and  lively  remem- 
brance of  ^Christ's  death,  and  dying  love  to  lost 
sinners  among  men,  while  the  world  stands. 

2.  Solemnly  to  make  over,  apply,  and  seal 
Christ,  his  purchase,  and  all  the  benefits  of  the 
new  covenant  unto  true  believers. 

S.  That  hereby  we  may  have  occasion  to  mak^ 
2* 


18 

public  profession  of  our  owning  and  receiving  a 
crucified  Jesus,  as  our  only  Saviour  and  Master. 

4.  That  we  may  testify  our  thankfulness  to  God, 
for  giving  his  Son  to  die  for  our  redemption  ;  and 
to  the  Son,  for  laying  down  his  life  so  willingly 
for  us. 

5.  That  we  might  get  a  pledge  and  seal  of  our 
union  and  communion  with  Christ,  and  our  faith 
in  his  promises  strengthened  and  confirmed. 

6.  That  we  may  renew  and  seal  our  covenant 
with  God  in  Christ,  personally  ratify  our  baptis- 
mal vows,  and  solemnly  bind  ourselves  to  take 
God  for  our  God,  and  give  up  ourselves  to  be  the 
Lord's  people,  and  to  walk  with  him  in  the  ways 
of  gospel  obedience. 

7.  It  is  appointed  as  a  sign  and  bond  of  believ- 
ers' union  and  communion  among  thensselves ; 
their  mutual  love,  and  fellowship  one  with  ano- 
ther. 

Lastly.  It  is  designed  as  a  spiritual  meal,  for 
strengthening  the  Lord's  people  in  the  inward 
man,  for  nourishing  their  graces,  cheering  their 
hearts,  removing  their  fears  and  faintings,  and 
giving  them  a  pledge  of  heaven,  and  a  foretaste  of 
the  eternal  communion  above.  For  all  which,  see 
Math.  26:  26,  27.  1  Cor.  11:  20,  25,  35,  36.  Gal. 
3:  1.   1  Cor.  10:  16,  17.   Heb.  9:  15,  16,  17. 

Of  worthy  and  unworthy  partakers. 

Q.  Are  all  partakers  to  be  reckoned  welcome 
guests  at  this  holy  feast  ? 

A.  No. 

Q.  Who  then  are  such  ? 

A.  Only  believers  are  worthy  partakers  of  it. 

Q.  Who  are  these  ? 

A.  They  are  such,  who  by  faith  do  cordially 
consent  to  the  covenant  of  grace,  sincerely  aim  to 


19 

do  honour  to  Christ  at  his  table,  bj  showing  forth 
his  death,  and  study  preparation  for  it. 

Q.  Who  are  the  unwelcome  guests  ? 

A.  Those  who  never  closed  with  the  offers  of 
the  gospel,  and  neglect  preparation  for  this  feast ; 
and  particularly  those  who  continue  in  love  and 
league  with  sin,  while  thev  pretend  kindness  to 
Christ,  and  to  renew  covenant  with  him. 

Q.  What  is  to  be  understood  by  the  worthiness 
of  those  who  are  called  worthy  partakers  ? 

A.  Not  any  worthiness  in  a  legal  sense,  for  we 
are  all  unworthy  before  God  of  the  least  mercy  ; 
but  only  a  gospel  suitableness,  and  meetnessof  the 
soul's  state  and  frame  to  attend  this  holy  institu- 
tion. 

Q.  May  not  even  a  believer  be  guilty  of  partak- 
ing unworthily  } 

A.  Yes,  he  may,  if  he  neglect  self-examination, 
harbour  any  kno'wn  sin,  or  want  grace  in  exercise. 

Q.  What  is  the  duty  of  worthy  partaking,  and 
wherein  doth  it  lie.^ 

A.  It  is,  in  short,  to  eat  and  drink  at  Christ's 
table,  with  a  believing  and  thankful  remembrance 
of  his  dying  love,  looking  by  faith  to  him  whom 
we  have  pierced  for  salvation,  and  lodging  our 
souls  in  his  wounds,  mourning  for  sin  that  pierced 
him,  and  solemnly  resolving  in  his  strength  that 
we  will  pierce  him  no  more. 

Q.  What  is  the  advantage  of  worthy  partaking? 

A.  Hereby  remission  of  our  sins  through  Christ's 
blood  is  assured,  the  power  of  sin  is  weakened, 
the  graces  of  the  Spirit  are  strengthened,  the  soul's 
diseases  are  cured,  the  doubts  of  the  mind  are  re- 
solved, and  sweet  views  of  Christ  and  glory  are 
obtained. 

Q.  What  is  the  sin  of  unworthy  communicating, 
and  wherein  doth  it  lie  ? 


20 

A.  It  is  to  partake  without  due  preparation,  and 
right  ends,  or  to  eat  and  drink  without  suitable 
knowledge  and  reverence,  without  reconciliation 
to  God  andour  :iein;hbour,  or  vv'ithout  the  exercise 
of  the  sacramental  graces,  such  as  faith,  love,  and 
repentance  ,•  or  to  approach,  while  we  entertain 
any  known  sin. 

Q.  What  is  the  danger  of  unworthy  partaking  ? 

A.  Hereby  the  guilt  of  Christ's  body  and  blood 
is  contracted,  and  God  highly  provoked  ;  and  the 
guilty  person  draws  down  judgments  and  damna- 
tion upon  himself,  if  it  be  not  timely  prevented  by 
repentance  and  free  mercy. 

Q.  Why  is  a  man's  unworthy  partaking  charged 
mainly  upon  not  discerning  the  Lord's  body  in  the 
sacrauTcnt.^ 

A.  Because  theunworthycommunicant  doth  not 
consider  that  the  bread  h.ere  is  solemnly  consecrat- 
ed to  represent  the  Lord's  body,  but  eats  it  as 
earnestly  as  if  it  were  common  bread  ;  and  be- 
cause he  puts  not  due  respect  and  honour  upon  the 
body  of  our  crucified  Lord,  here  set  forth  ;  but 
treats  it  as  if  it  were  the  body  of  a  mere  man  or 
common  person. 

Q.  How  shall  we  prevent  this  guilt  and  danger? 

A.  By  entering  into  God's  covenant,  and  mak- 
ing due  preparation  for  approaching  to  his  holy  ta- 
ble, both  habitual  and  actual. 

Of  preparation  for  the  Lord^s  Supper. 

Q  What  is  the  necessity  of  making  such  prepa- 
ration for  attending  this  ordinance  ? 

A.  Because  the  approach  we  make  to  God  in  it 
is  very  near  and  awful  ;  and  the  author  of  it  is  a 
holy,  jealous,  and  heart-searching  God,  who  will 
shortly  call  us  to  account.     And  because  we  are 


21 

assured  there  is  great  benefit  by  a  worthy  ap- 
proach, and  as  great  danger  by  an  unworthy. 

Q.  What  is  our  habitual  preparation  ? 

A.  Our  being  in  a  gracious  state. 

Q.  What  is  the  actual  preparation  requisite  for 
approaching  the  Lord's  table  ? 

A.  It  mainly  lies  in  these  two  ;  Examination  of 
ourselves,  and  excitation  of  our  graces. 

Q.  What  sort  of  examination  is  needful  before 
our  partaking  ? 

A.  There  is  a  public  church  examination  neces- 
sary by  church  officers,  that  the  Lord's  table  be 
not  abused  by  the  ignorant  and  profane  ;  and  there 
is  a  private  self-examination  necessary  by  our  own 
consciences,  that  the  Lord's  supper  be  not  unwor- 
thily received  through  unbelief,  impenitency,  for- 
mality, eaithliness,  pride,  malice,  or  any  secret 
sin  entertained  b^  us. 

Q.  What  things  must  we  examine  ourselves 
about  before  we  approach  ? 

A.  Principally  concerning  these  three:  Our 
right  to  the  Lord's  supper,  our  need  of  it,  and  our 
actual  fitness  for  it. 

Q.  Why  about  these  three  ? 

A.  Because,  if  we  have  no  right  to  it  we  shall 
but  usurp  it ;  if  we  feel  no  need  of  it,  we  shall  but 
despise  it ;  if  we  be  unfit  for  it,  we  shall  but  abuse 
it,  and  hurt  ourselves. 

— ■»■ 
Examination  of  our  Eight  to  the  Lord^s  Table. 

Q.  What  is  the  right  to  the  Lord's  table  ? 

A.  It  is  two  fold:  1st.  There  is  an  outward  and 
visible  right  before  the  church.  2dly.  There  is 
an  inward  and  invisible  right  before  God. 

Q.  Who  are  those  that  have  the  outward  and 
visible  right  to  this  ordinance  ? 

A.  Those  who  are  baptized,  and  have  a  compe- 


22 
tent  measure  of  Christian  knowledge,  profess  their 
faith  in  Christ,  and  are  blameless  in  their  lives 
t)efore  men. 

Q.  Are  all  such  persons  worthy  partakers  ? 

A.  No ;  but  they  liave  such  an  outward  and  visi- 
ble right  before  the  church,  tliat  they  cannot  be 
excUuled ;  for  of  this  outward  right,only  the  church 
is  to  judge. 

Q.  Who  are  these  who  have  this  right  ? 

A.  Neither  the  ignorant  nor  profane  have  it,  and 
therefore  they  are  to  be  excluded  from  the  Lord's 
table. 

Q.  Why  are  the  ignorant  to  be  excluded  ? 

A.  Because  they  are  not  capable  to  examine 
themselves,  nor  to  discern  the  Lord's  body  ;  and 
so  behoved  in  this  case  to  eat  and  drink  unwor- 
thily. 

Q.  Why  are  the  profane  to  be  excluded  } 

A.  Because  they  who  allow  themselves  to  live  in 
sin,  can  have  no  communion  with  a  holy  God.Nay^ 
they  expose  themselves  to  his  judgments  by  com- 
ing with  defiled  hands  to  his  holy  table. 

Q.  Who  are  those  that  have  the  inward  and  in- 
visible right  to  !iis  holy  ordinance? 

A.  Those  who  not  only  have  knowledge,  a  pro- 
fession,and  blameless  walk  ;  but  are  really  within 
the  covenant  by  a  true  faith  in  Jesus  Christ,  even  a 
faith  that  works  by  love,  and  purifies  the  heart  as- 
well  as  the  life  ;  they  are  really  in  heart  before 
God,  what  ihey  seem  to  be  outwardly  before  men. 

Q.  Who  are  the  judges  of  this  right  ? 

A.  Of  this  inward  right  the  church  cannot  judge; 
but  every  man  is  to  inquire,  examine,  and  judge 
of  it  with  respect  to  himself. 

Q.  By  what  evidence  may  a  man  know  that  he 
is  really  within  the  new  covenant  and  thereupon 
judge  that  he  hath  an  inward  and  invisible  right  to 
its  seal  before  God  ? 


23 

A.  If  he  can  sav,  that  he  hath  seen  himself  pe- 
rishing, while  upon  the  whole  bottom  of  a  covenant 
of  works,  and  that  he  hath  fled  from  it  to  the  new 
covenant,  heartily  approving  the  whole  frame  and 
contrivance  of  it ;  accepting  of  Christ  the  Tlledi- 
atorof  it  in  all  his  offices,  and  giving  up  himself  to 
be  the  Lord\«i,  to  live  fjr  him,  and  walk  with  him 
in  newness  of  life.  And  that  it  is  his  earnest  desire 
that  his  inward  man,  as  well  as  his  outward,  may 
be  conformed  to  the  laws  and  ima2;e  of  God. 


o' 


Examination  of  our  need  of  the  Lord's  Supper, 
and  of  the  warns  we  should  seek  to  be  supplied 
thereat. 

j  Q.  What  need  have  you  of  the  Lord's  supper  ? 
!•  •  A.  I  need  it  upon  many  accounts:  As,  1st.  To 
bring  a  crucitied  Jesus,  in  a  lively  manner,  to  my 
remembrance.  2dly. To  renew  my  baptismal  vow, 
and  lay  me  under  stronger  engagements  to  be  the 
Lord's.  Sdly.  To  nourish  and  strengthen  my  weak 
graces.  4th iy.  To  fortify  me  against  Satan's  temp- 
tations, and  all  other  discouragements.  5thly.  To 
renew  the  sense  and  assurance  of  my  pardon, 
which  is  fi"€f|uently  obscured  and  darkened. 

Q.  What  are  these  things  which  obscure  the 
evidence  of  pardon  ? 

A.  Sins,  both  of  omission  and  commission,  and 
especially  sins  against  light. 

Q.  Why  should  you  examine  your  wants  before 
you  approach  to  the  Lord's  table  ? 

A.  Because  there  Christ  is  set  forth  with  all  his^ 
fulness  for  the  supply  of  my  spiritual  wants  and 
necessities;  and  it  is  necessary  that  I  should  have 
a  lively  sense  of  these  needs,  that  I  may  know 
what  to  apply  for  to  this  full  Saviour,  when  at  hi^ 
table. 


24 

Q.  What  are  these  wants  you  ought  to  inquire 
into  before  partaking? 

A.  I  ought  to  examine  these  chiefly:  1st.  What 
sins  I  want  most  to  be  subdued.  2dly.  What 
graces  I  want  most  to  be  strengthened.  Sdly. 
What  mercies  I  want  most  to  be  bestowed.  4thly. 
What  faculties  of  my  soul  I  want  most  to  be  sanc- 
tified. 5thly.  Wliat  offices  of  Christ  I  want  most 
to  be  executed  in  my  soul. 

Q.  How  may  you  discover  the  sins  you  want 
most  to  be  subdued.? 

A.  By  examining  what  are  the  sins  or  corrup- 
tions which  do  most  prevail  in  me,  if  it  be  atheis- 
tical thoughts,  unbelief,  pride,  passion,  heart-hard- 
ness, earthliness,  wandering,  formality,  back- 
sliding or  any  other;  and  these  I  must  keep  in 
eye,  that  I  may  apply  to  a  full  Saviour  at  his  table 
for  strength  to  wrestle  against  them  and  overcome 
them. 

Q.  How  may  you  discover  the  graces  you  want 
most  to  be  strengthened.^" 

A.  By  examining  which  of  the  graces  are  weak- 
est and  lowest  there,  if  it  be  faith,  hope,  love, 
meekness,  humility,  or  any  other;  and  these  I 
must  bring  to  a  full  Christ  at  his  table,  to  be 
cherished,  strengthened  and  increased. 

Q.  How  may  you  find  out  the  mercies  jou  need 
most  to  be  bestowed.? 

A.  By  examining  what  are  my  present  com- 
plaints, wants,  and  difficulties,  and  what  are  the 
mercies  which  would  be  most  suitable  and  reliev- 
ing to  me  under  them;  if  such  as  these,  intima- 
tions of  pardon,  spirituality  of  affections,  liveli- 
ness in  duty,  patience  under  crosses,  conduct  in 
intricate  cases,  strength  against  corruptions  and 
temptations,  deliverance  from  atheistical  or  blas- 
phemous thoughts,  or  the  like:  And  these  mercies 


25 

I  must  remember,  to  ask  them  from  Christ,  when 
at  his  table. 

Q.  How  can  you  find  out  the  faculty  of  your 
soul  you  want  most  to  be  sanctilied? 

A.  By  examining  what  is  the  power  or  faculty 
that  is  least  renewed,  and  needs  most  the  Spirit's 
influence  to  be  poured  out  upon  it,  if  upon  my 
understanding,  to  cure  its  blindness,  and  en- 
lighten it  with  saving  views  of  spiritual  things;  or 
if  upon  my  will,  to  cure  its  perverseness,  and 
make  it  pliable  to  God's  will;  or  upon  my  memory, 
to  cure  its  treachery  and  weakness,  and  to 
strengthen  it  to  retain  God's  word;  or  upon  my 
conscience,  to  cure  its  seared ness,  and  to  make  it 
tender  and  watchful;  or  upon  my  affections,  to 
cure  their  coldness  to  Christ  and  spiritual  things, 
and  to  fix  them  upon  right  objects. 

Q.  How  may  you  discover  the  office  of  Christ 
you  want  most  to  be  executed  in  you? 

A.  By  inquiring  into  the  case  of  my  soul,  and 
plagues  of  my  heart,  saying,  Whether  do  I  need 
Christ  most  as  a  prophet  to  teach  me  and  cure  my 
ignorance.^  or  as  a  priest,  to  cover  me  with  his 
right'^ousness,  and  intercede  with  God  for  me.^  or 
as  a  king,  to  subdue  my  heart  to  himself,  and  con- 
quer my  indwelling  corruptions?  And  being  sen- 
sible of  my  soul's  need,  I  must  go  to  my  full  Re- 
deemer at  his  table,  and  say,  Lord,  come  and  exe- 
cute such  an  office  in  my  soul. 

Examination  of  our  sins  necessary  before  par- 
taking. 

Q.  Why  must  you  inquire  so  narrowly  about 
your  sins  before  partaking? 

A.  Upon  several  accounts:  1st.  That  there  may 
be  no  Achan  lodged  to  hinder  the  presence  of  God 
3 


26 
with  me.  2dlj.  That,  by  discovering  them,  I 
may  be  helped  the  better  to  look  upon  him  whom 
I  have  pierced,  and  mourn.  3d!y.  That  I  may 
be  more  capable  to  point  out  my  wound  and  sore 
unto  my  physician  for  cure.  4th!y.  That  I  may 
beliold  the  evil  of  them  in  the  glass  of  Christ's 
sufferings,  and  be  thereby  moved  to  hate  them 
and  turn  iVom  them  all  unto  God,  and  walk  with 
him  in  newness  of  life. 

Q.  How  ought  you  to  manage  this  part  of  your 
preparation-work,  so  as  to  accomplish  a  diligent 
search  for  your  sins? 

A.  1st.  I  must  set  time  apart  for  it,  and  before 
I  begin  it,  pray  earnestly  for  the  illuminations  of 
the  Spii'it  of  God  to  discover  sin  unto  me.  2dly. 
I  must  think  upon  the  sins  of  my  heart  and  my 
life,  my  sins  of  omission  and  commission,  and 
these  both  open  and  secret,  of  ignorance,  and 
against  light,  and  the  sins  of  my  station  and  cha- 
racter in  the  world.  3dly.  For  my  help,  I  will 
read  our  Catechism  and  the  ten  commandments, 
and  the  sins  therein  enumerated,  with  their  many 
aggravations,  and  inquire  how  far  I  am  chargeable 
therewith.  4thly.  1  will  never  give  over  search- 
ing, and  thinking,  until  I  see  my  indispensible 
need  of  the  blood  of  the  Lamb  of  God,  which 
cleanseth  us  from  all  sin. 

Q.  What  are  those  lusts  and  plagues  of  the 
heart,  that  we  should  be  most  concerned  about,  in 
self-examination.^ 

A.  We  ought,  with  deep  concern  of  soul,  to  in- 
quire into  those  grievous  heart-plagues,  viz.  our 
atheism,  unbelief,  worldly-mindedness,  pride,  im- 
penitency,  forgetfulness  of  Gotl,  slighting  Christ, 
as  offered  in  the  gospel,  our-  aversion  to  duty,  in- 
gratitude for  mercies,  security  and  formality,  un- 
niindfulness  of  death  and  eternityj  our  heart-back- 


27 
srulings,  wanderings  and  wearying  in  duty,  rest- 
ing upon  duties,  forgetfulness  of  solemn  vows,  our 
malice,  passion,  envy,  discontent,  &:c. 

Examination  of  our  actual  fitness  for  the  Lord's 
Table. 

Q.  What  is  that  fitness  which  every  communi- 
cant ought  to  have  before  partaking? 

A.  It  is  two-fold,  both  habitual  and  actual^  and 
both  must  be  h:id  by  every  one. 

Q,  What  is  this  habitual  fitness  or  preparation 
which  every  partaker  must  have? 

A.  He  must  be  a  believer,  a  man  in  a  gracious 
state,  that  hath  the  habits  of  grace  planted  in  his 
soul. 

Q.  How  may  we  know  if  our  spiritual  state  be 
good  ? 

A.  By  such  evidences  as  these.  If  we  be  heartily 
concerned  about  our  souls  and  eternity,  and  care- 
fully seek  the  fiivour  of  God  through  Christ:  if  v/e 
place  our  happiness  ia  the  enjoying  of  commu- 
nion with  God,  and  not  in  the  world's  comforts. 
If  Christ  the  Mediator,  his  ordinances,  people, 
and  all  that  belongs  to  him,  be  precious  to  us  ;  if 
in-dwelling  sin  be  our  burden,  atid  we  sincerely 
strive  against  sin  bath  in  heart  and  life:  if  we  make 
conscience  of  our  words  and  ways,  and  have  a  re- 
pect  to  all  God's  commandments.  These  are 
marks  of  our  state  beino; good.  Psal.  7^:  25.  Rom. 
8:5.  1  Pet.  2:7.  1  John  3:  9,  14.  Gal.  5:  25. 
Rom.  7:  24.    Psal.  119:  6,  128. 

Q.  What  is  that  good  estate  we  must  necessa- 
rily be  in,  if  we  would  be  worthy  communicants? 

A.  We  must  be  in  covenant  with  God  through 
faith  in  Jesus  Christ;  and  acquainted  with  a  sav- 
ing change  of  our  hearts  and  natures  by  a  work  of 


28 

Q.  Who  are  those  that  are  in  covenant  with 
God  ? 

A.  Those  who  have  actually  taken  hold  of  the 
covenant  of  grace,  and  have  cordially  consented 
to  its  gracious  offers  and  terms  by  faith.  Particu- 
larly those  who  have  been  thoroughly  convinced  of 
their  misery  under  a  covenant  of  works,  and  have 
betaken  themselves  to  the  new  covenant  j* have 
heartily  acquiesced  in  the  way  and  method  of  sal- 
vation through  Christ  and  his  righteousness  ;  have 
cordially  accepted  of  Christ  in  all  his  offices  and 
promises  ;  and  in  Christ's  strength  have  engaged 
to  live  for  God,  and  walk  with  him  in  newness  of 
life.     Tsa.  44:  5.     Jer.  50:  5.     Rom.  6:4,  13. 

Q.  But  what  shall  be  said  to  those,  who  are  dis- 
couraged with  a  sense  of  their  own  unworthiness 
to  enter  into  covenant  with  God,  that  they  sus- 
pect God  is  not  willing  to  accept  of  them  ? 

A.  1.  God  never  refused  to  enter  into  covenant 
with  any  upon  the  account  of  unworthiness.  Who 
more  vile  than  Manasseh  ?  and  yet  God  excluded 
him  not  upon  his  humble  application.  Who  more 
unworthy  than  the  prodigal,  that  forsook  his  fa- 
ther ?  and  yet  upon  his  return,  the  father  tdkes 
him  into  his  arms.  2Chron.  33:  12,  13.  Luke 
15:  13,  15. 

2.  God  never  took  any  into  covenant  with  him 
but  the  unworthy. 

3.  The  more  sensible  we  are  of  unworthiness, 
and  humbled  for  it,  the  more  fit  we  are  for  cove- 
nanting with  God  ;  for  it  is  suc4i  he  hath  promised 
to  accept.  Psalm.  10:  17.  Isa.  66:  2.  Matth.5:3. 

4.  Though  we  be  altogether  unworthy,  in  our- 
selves, of  being  taken  into  covenant  with  God  ; 
yet  worthy  is  the  Lamb  our  surety,  who  hath  me- 
rited this  privilege  to  unworthy  sinners,  and  it  is 
only  his  worthiness  that  we  must  plead. 


29 

5.  We  have  the  plainest  calls,  and  most  pressing 
invitations  from  God  totheunworthiest  of  sinners 
to  come  and  enter  into  covenant  with  him,  and 
many  arguments  made  use  of  to  engage  them  to 
it.  2  Chron.  30:  8.  Isa.  51:  4.  Isa.  55:3,7. 
Ezek.  18:  30,  32.  2  Cor.  5:  20.  Now  for  anj 
to  doubt  of  God's  willingness  to  enter  into  cove- 
nant with  them,  after  these  plain  proofs  which  he 
has  given  us  of  it,  is  no  less  than  to  suspect  God's 
sincerity  and  ingenuity  in  his  offers  and  declara- 
tions ;  which  must  be  no  small  crime. 

Q.  Are  not  those,  that  are  truly  in  covenant 
with  God,  acquainted  widi  the  new  birth  and  a 
work  of  regeneration  } 

A.  Yes  ;  for  these  two,  being  in  covenant  with 
God  by  faith  in  Jesus  Christ,  and  being  renewed 
or  born  again,  are  inseparably  connected.  Ezek. 
36:  26,  27,  28.      1  Cor.  5:  17. 

Q.  What  are  the  signs  of  a  person  that  is  unre- 
generate,  and  in  a  state  of  nature? 

A.  They  are  such:  1.  Who  love  the  world  and 
the  things  of  it  more  than  God.  1  John  2:  15. 
James  4:  4. 

2.  Who  against  light  live  in  the  practice  tf  se- 
cret wickedness,  or  regard  iniquity  in  their  hearts. 
Col.  3:  5,  6.     Isa.  1:  13,  14,  15.     Jer.  44:  16. 

3.  Who  believe  not  the  report  of  the  gospel 
concerning  Jesus  Christ.  John  3:36.  John  8:  24. 

4.  Who  go  about  to  establish  their  own  righte- 
ousness, not  submitting  to  the  righteousness  of 
Christ.  Rom.  10:  3. 

5.  Who  are  haters  of  the  people  of  God.  1  John 
2:9.     John  3:  10. 

Q.  By  what  marks  may  we  know  if  the  saving 
change  by  regeneration  be  wrought  upon  us,  and 
that  we  are  new-born,  and  in  a  state  of  grace  } 

A.  By  these:  i.  If  we  have  got  our  eyes  opened, 
3  * 


30 

and  new  discoveries  of  sin,  Christ  and  holiness: 
If  sin  appear  to  us  most  vile,  Christ  most  neces- 
sary, and  holiness  most  beautiful.  Acts  27:  18. 
Rom.  7:  12,  13. 

2.  If  we  have  got  new  cares  and  concernments 
of  soul,  not  about  "  what  we  shall  eat,  drink," 
&c.  but  "  what  we  shall  do  to  be  saved,"  get  the 
favour  of  God,  our  interest  in  Christ  secured,  and 
our  souls  made  meet  for  glorj.  Matth.  6.:  31,  32, 
23.  Acts  16:  80.  Job  23:  3. 

3.  If  we  have  got  the  new  heart,  and  a  new 
principle  of  spiritual  life,  and  be  endued  with  new 
resolutions  to  strive  against  sin,  and  walk  with 
God  in  newness  of  life.  Ezek.  36:  26.  Rom.  6: 
4,  12.   Gal.  5:  16,  17. 

4.  If  we  have  new  desires  after  the  word  of  God, 
and  the  means  of  spiritual  nourishment.  1  Pet. 2:2. 

5.  If  we  have  earnest  desires  after  God's  pre- 
sence in  ordinances,  and  particularly  after  con- 
verse with  God  in  secret  prayer.  Psal.  63:  1,2. 
Psal.  73:  28.   Acts  9:  11. 

6.  If  we  hunger  and  thirst  after  righteousness 
both  iniputed  and  inherent.     Matth.  5:  6. 

7.  If  indwelling  sin,  and  remaining  corruption 
in  our  hearts,  be  our  greatest  grief  and  trouble. 
Rom.  7:  24. 

8.  If  we  have  a  sincere  love  to  all  the  people 
of  God.  1  John  3:14. 

Lastly.  If  we  come  to  the  light,  and  be  willing 
to  be  searched,  and  have  matters  put  to  trial.  John 
3:  20,  21.     Psal.  139:  23,  24. 

Q.  Is  it  not  an  essential  property  of  true  grace, 
and  where  it  is  to  grow  ? 

A.  Yes  ;  because,  I.Grace  is  the  seed  of  God, 
1  John  3:  9.  And  it  is  natural  for  seed  to  grow. 

2.  Because  of  the  union  of  the  gracious  soul 
with  Christ  the  head.    All  believers  are  branches 


31 

ingrafted  into  this  true  vine,  and  therefore  must 
grow.  John  15:  5. 

3.  Because  God  hath  appointed  it,  that  hereby 
believers  by  degrees  may  be  made  meet  for  hea- 
ven, and  ripened  to  be  transplanted  to  the  new 
Jerusalem.   Col.  1:12.   Prov.  4:  18. 

Q.  How  may  we  know  whether  we  grow  in  grace 
or  not  ? 

A.  By  these  marks  our  growth  maybe  discern- 
ed:       "^ 

1.  If  we  are  growing  downward  in  humility,  and 
are  still  more  vile  in  our  ov.n  eyes.  1  Pet.  5:  5. 

2.  If  we  be  growing  upward  in  heavenly  mind- 
edness,  and  the  world  have  still  the  less  room  in 
our  hearts.  Heb.  11:  13. 

3.  If  cur  appetites  after  spiritual  food  be  in- 
creasing.   1  Pet.  2:  2. 

4.  If  our  consciences  be  growing  more  tender 
and  watchful  against  sin  :  and  if  we  notice  the 
first  rising  of  sin  in  the  heart,  and  avoid  all  temp- 
tations to  it.  Gen.  39:  9,  10. 

5.  If  we  take  more  delight  in  spiritual  exercises,"' 
prayer,  praise  and  meditation  :  or  in  those  duties 
that  are  displeasing  to  the  ilesh,  such  as  mortifi- 
cation, self-examination,  mourning  for  sin,  self- 
denial,  Lc. 

6.  If  we  be  more  concerned  for  the  glory  of 
God,  the  interest  of  Christ's  kingdom,  and  the 
good  of  precious  souls. 

7.  If  we  can  trust  in  God,  when  outward  and 
visible  helps  do  fail.  Heb.  2:  IT,  18. 

Q.  Shall  we  conclude  those  to  have  no  true 
grace,  who  complain  that  grace  is  so  far  from 
growing  in  them,  that  they  are  sensible  of  a  decline 
in  it } 

A.  No;  for  1.  Believers  do  not  grow  at  all 
times,  they  have  not  only  their  spring-time,  but 


32 

also  their  winter-seasons,  when  their  leaves  do 
wither  through  some  prevailing  temptation,  and 
they  seem  to  be  on  the  declinino-  hand  ;  for  we  see 
the  church  of  Ephesus  is  char<j;ed  with  falling  from 
her  first  love,  and  yet  a  golden  candlestick  stilU 
Rev.  2:4,  5. 

2.  Believers  may  mistake  about  their  growth  ; 
they  may  judge  their  grace  grown  weaker  when 
really  it  is  not,  when  only  a  sense  of  their  corrup- 
tion has  grown  stronger,their  temptations  increase^ 
or  comforts  are  withdrawn  :  and  yet  in  the  mean 
time  giace  may  be  in  its  vigor.  Also  the  earnest 
thirstings  for  some  after  grace,  may  occasion  them 
not  to  notice  what  they  have. 

3.  It  is  with  the  growth  of  grace,  as  with  ther 
motion  of  the  sun,  or  the  growth  of  plants,  which 
we  perceive  better  a  while  afterwards,  than  in  the 
mean  time  of  it.  Mark  4:  26,  27. 

Q.  What  is  that  actual  fitness  you  must  have  ? 

A.  It  is  when  a  man  is  not  only  in  a  gracious 
state,  but  in  a  gracious  frame  ;  when  grace  is  not 
only  in  the  habit,  but  in  the  lively  exercise. 

Q.  What  are  those  sacramental  graces  or  quali- 
fications, which  we  should  especially  inquire  after, 
and  examine  into,  before  our  partaking  of  the 
Lord's  Supper  ? 

A.  There  are  eight,  viz.  Knowledge,  faith,  re~ 
pentance,  fear,  love,  thankfulness,  holy  desires, 
nd  new  obedience  ;  all  of  them  necessary  to  fit 
us  for  a  worthy  partaking  of  this  ordinance. 

Examination  of  Knowledge. 

Q.  What  is  that  knowledge  you  must  have,  to 
qualify  you  for  worthy  partaking  ? 

A.  it  is  a  gracious  discovery  and  uptaking  of 
God  and  divine  truths,  as  they  are  revealed  in  his 
word. 


33 

Q.  What  is  to  be  understood  bj  disceming  the 
Lord's  body  in  the  sacrament? 

A.  1.  Our  putting  a  difference  between  the  con- 
secrated elements,  and  common  bread  and  wine. 

2.  Our  making  a  solemn  difference  between  the 
body  and  the  blood  of  Christ,  and  that  of  a  mere 
man. 

3.  Our  looking  through  the  elements  to  a  bleed- 
ing Saviour,  as  offering  up  himself  a  sacrifice  to 
satisfy  divine  justice  for  us,  and  discerning  him 
as  really  present  in  the  sacrament. 

4.  Our  having  some  distinct  views  of  Christ's 
sufferings  and  the  cause  of  them,  the  greatness  of 
them,  the  necessity,  value  and  sufficiency  of  them; 
together  with  their  great  and  glorious  effects. 

5.  Our  beholding  a  dying  Saviour  with  suitable 
affections. 

Q.  What  are  those  things  particularly,  which 
you  must  know  in  order  to  a  partaking  aright  ? 

A.  I  must  have  a  competent  knowledge  of  these 
five  things:  1st.  Of  God  in  his  essential  perfections 
and  Trinity  of  persons.  !2dly.  Of  man,  and  his  es- 
tate both  before  and  since  his  fall.  Sdly.  Of  Jesus 
Christ  the.  mediator,  in  his  two-fold  nature,  and 
three-fold  office.  4thly.  Of  the  new  covenant,  or 
gospel  method  of  justification  by  the  Surety's 
righteousness  apprehended  by  faith.  5thly.  Of  the 
seals  of  this  covenant,  and  particularly  of  the  holy 
supper,  in  its  nature,  ends,  and  uses. 

Q.  Is  a  literal  knowledge  of  these  things  suffi- 
cient for  a  communicant.^ 

A.  No.  It  must  be  a  true,  sanctified,  and  sav- 
ing knowledge. 

Q.  How  may  v»e  discover  if  our  knowledge  be 
sanctified  and  saving  ? 

A.  We  may  know  it  by  its  properties  and  effects, 
as,  1 .  If  it  be  experimental,  and  gives  us  a  sweet 


34 

taste  and  relish  for  the  truths  we  know.  2dl  j.  If 
itbe  humbling,  and  makes  us,  like  Prn^/,  look  upon 
ourselves  as  the  least  of  saints,  and  the  chief  of 
sinners.  Sdly.If  it  leads  us  to  Christ  and  his  righte- 
ousness, as  the  only  ground  of  our  hope.  Lastly, 
if  it  be  communicative,  practical,  obediential, 
fruitful,  and  puts  us  on  to  desire  a  greater  con- 
formity to  Jesus  Christ  our  Head. 


Examination  of  Faith. 

Q.  What  is  true  saving  faith  ? 

A.  It  is  a  grace  of  the  Holy  Spirit,  whereby  a 
man,  knowing  his  sin  and  misery,  and  assenting 
to  the  truth  of  God's  record  concerning  Christ, 
doth  cordially  receive  and  rest  upon  Christ,  and 
his  righteousness  for  pardon  and  salvation,  accord- 
ing to  the  gospel  oifcr. 

Q.  What  is  implied  in  that  saving  act  of  faith, 
the  soul's  receiving  and  resting  on  Christ  as  ex- 
hibited in  the  sacrament.^ 

A.  It  imports  these  things:  1.  A  lively  sense  of 
the  soul's  misery  and  danger  without  Christ. 

2.  A  rejecting  all  other  dependencies  and  sup- 
ports, besides  Christ.   Hos.  15:3. 

3.  A  fixed  resolution  to  look  still  to  Christ,  M'ait 
on  him,  and  humbly  submit  to  any  thing  for  mer- 
cy ,•  like  Job,  and  tb.e  woman  of  Canaan.  Job,  13: 
19.  Matth.  15:  23,  25,  27. 

4.  A  hearty  consent  of  the  soul  to  the  covenant 
of  grace  and  God's  olfer  of  salvation  through 
Christ,  with  a  cordial  approbation  of  the  gospel 
way  of  salvation,  and  the  soul's  acquiescing  in  it, 
as  most  excellent  and  suitable. 

5.  Our  actual  venturing  ourselves  and  our  sal- 
vation upon  a  crucified  Christ  and  his  righteous- 
ness: casting  our  perishing  souls  into  the  bleeding 


35 

arms  of  our  high-priest  and  surety,  for  shelter  and 
me  re  J. 

Q.  What  need  is  there  for  the  exercise  of  faith 
at  the  Lord's  table? 

A.  It  is  needful:  1st.  For  discerning  the  Lord's 
body,  and  the  spiritual  mysteries  here  represent- 
ed ;  seeing  faith  is  the  spiritual  eye  whereby  the 
soul  sees  Christ  and  things  invisible.  2dly.  For 
applying  Christ,  and  his  benefits  here  set  forth  to 
our  souls,  seeing  faith  is  the  spiritual  hand  for 
taking  hold  of  a  crucified  Jesus,  and  the  mouth 
that  feeds  upon  him. 

Q.  How  may  we  know  if  our  fiuth  be  true  and 
saving  ? 

A.  True  faith  hath  these  effects:  1st.  It  softens 
the  heart  and  makes  it  bleed  for  sin  that  pierced 
Christ.  2dly.  It  makes  the  soul  approve  and  ad- 
mire the  gospel  contrivance  of  salvation,  through 
the  righteousness  of  Christ.  Sdly.  It  works  by 
love,  and  carries  out  the  soul  to  love  Christ  above 
all  things,  and  to  do  all  duties  from  a  principle  of 
love.  4thly.  It  makes  a  man  sincerely  obedient 
and  fruitful  in  good  works.  5thly.  It  looses  the 
heart  from  the  world  and  all  earthly  felicities,  and 
carries  it  to  thiugs  above. 


'O" 


Examination  of  Repentance, 

Q.What  is  the  true  repentance  which  worthy 
partakers  must  have  } 

A.  It  is  a  grace  of  the  Holy  Spirit,  whereby  we 
are  convinced  of  the  evil  of  sin,  sincerely  mourn 
for  it,  and  turn  from  it  unto  God,  through  Jesus 
Christ,  resolving  to  serve  him  in  newness  of  life. 

Q.  What  parts  are  there  in  true  reperitance  ? 

A.  Chiefly  three ;  conviction,  contrition,  and 
conversion. 

Q.  What  is  conviction  ? 


36 

A.  It  is  a  right  sight  and  sense  of  the  evil  and 
sinfulness  of  sin. 

Q,.  What  is  contrition  ? 

A.  It  is  a  true  and  godly  sorrow  and  grief  of 
heart  for  sin,  chiefly  because  God  is  offended,  and 
Christ  pierced  thereby. 

Q.  What  is  conversion  ? 

A.  It  is  the  soul's  turning  from  all  sin  to  God  in 
Christ  for  mercy  and  pardon,  and  to  all  the  ways 
of  holiness  and  new  obedience. 

Q.  What  need  is  there  for  the  exercise  of  re- 
pentance and  godly  sorrow  at  the  Lord's  table  ! 

A.  Because  here  we  are  to  renew  covenant  with 
God,  and  certainly,  penitent  mourning  for  former 
breaches  and  backsliding  is  very  suitable  upon  that 
occasion.  Again,  we  are  here  to  behold  Christ 
bruised  for  our  sin,  and  to  receive  him  into  our 
hearts  ;  and  nothing  suits  a  broken  Christ  so 
well  as  a  broken  heart ;  nay,  this  is  what  he  pre- 
fers to  all  sacrifices. 

Q.  How  may  we  know  if  our  repentance  be  of 
the  right  sort  ? 

A.  We  may  judge  it  right:  1  st.  If  we  do  lay  the 
axe  to  the  root  of  sin,  the  corruptions  of  the  heart 
and  nature,  and  long  to  be  delivered  from  it.  2dly. 
If  we  do  hate  all  sin,  and  resolve  to  harbour  no 
known  evil,  either  in  heart  or  life.  Sdly.  If  we 
have  recourse  to  Christ's  blood  and  Spirit,  for 
freedom  from  the  filth  as  well  as  the  guilt  of  sin, 
and  breathe  after  universal  holiness. 


Examination  of  Love, 

Q.  Why  is  the  exercise  of  love  so  necessary  at 
the  Lord's  table  ? 

A.  Because  it  is  a  love  feast,  an  ordinance 
where  we  have  the  highest  representation  of  divine 


37 

love  to  sinners  that  ever  was  given ;  which  neces- 
sarily requires  the  exercise  of  love  in  us. 

Q.  What  do  you  understand  by  the  love  which 
is  required  of  communicants  ?  and  what  are  the 
objects  upon  which  it  must  be  placed  ? 

A.  It  is  a  saving  grace  or  spiritual  affection 
wrought  in  believers  by  the  Holy  Spirit,  which 
terminates  upon  various  objects,  namely  upon  God, 
upon  Jesus  Christ,  upon  the  brethren,  and  every 
thing  that  bears  his  image,  and  in  some  sense  upon 
all  mankind  ;  even  our  very  enemies. 

Q..  Why  do  you  make  God  and  Jesus  Christ 
different  objects  of  your  love  ? 

A.  I  love  Jesus  Christ  as  he  is  God,  and  the 
same  God  with  the  other  persons  of  the  glorious 
Trinity:  but  seeing  the  second  person  is  for  us 
become  God-man,  our  mediator,  and  the  great 
sacrifice  to  justice  for  our  sins,  in  this  respect  I 
view  him  as  a  special  object  of  my  love. 

Q.  By  what  marks  may  you  examine  if  your 
love  to  God  be  true  ^ 

A.  By  such  as  these:  my  care  to  please  him, 
my  fear  to  offend  him,  my  desire  after  his  pre- 
sence, my  regard  to  his  laws,  and  concern  for  his 
glory.       ^ 

Q.  By  what  marks  may  you  examine  your  love 
to  Jesus  Christ? 

A.  By  the  same  before  mentioned,  to  which  I 
may  add,  true  love  to  Christ  far  exceeds  all  our 
love  to  relations,  and  dearest  worldly  enjoyments; 
it  terminates  upon  him  in  all  his  offices,  as  a  prince 
upon  the  throne,  as  well  as  a  priest  upon  the  cross; 
in  his  life  as  a  pattern,  as  well  as  in  his  death  as  a 
sacrifice,  and  embraceth  him  as  altogether  lovely: 
also,  it  prompts  the  soul  to  have  many  thoughts  of 
him,  and  even  to  look  and  long  for  his  second 
coming. 

4 


38 

Q.  How  may  we  know  if  we  love  him  above  all 

things  in  the  world  ? 

A.  By  these  marks:  If  we  value  his  favour 
more  than  that  of  any  creature;  if  the  loss  of  his 
countenance  affects  us  more  than  any  worldly  loss; 
if  we  rather  displease  all  the  world  than  offend 
him;  and  if  it  be  our  greatest  grief  that  we  cannot 
love  more. 

Q.  By  what  marks  are  you  to  examine  if  your 
love  to  the  brethren  be  true  ? 

A.  By  such  as  these:  If  I  love  them  not  for 
outward  or  temporal  things,  but  upon  spiritual  ac- 
counts, because  they  are  God's  children,  and  bear 
his  image;  if  my  love  be  to  all  saints,  poor  and 
rich,  hated  and  honoured,  strangers  and  friends;  if 
I  sympathize  with  them  both  in  their  joys  and  sor- 
rows, and  prefer  their  company  to  all  others. 

Q.  How  doth  your  love  to  God's  people  differ 
from  your  love  to  the  rest  of  mankind,  and  those 
who  are  your  enemies? 

A.  I  love  the  rest  of  mankind,  and  even  my  ene- 
mies, with  a  love  of  betievolence  and  benificence, 
being  inclined  to  wish  them  well,  pray  for  them, 
do  them  good,  and  even  return  them  good  for  evil; 
but  i  love  the  people  of  God  with  a  love  of  de- 
light and  complacency,  and  esteem  them  as  the 
excellent  ones  of  the  earth,  the  friends  of  Gjod, 
and  the  pillars  of  the  land. 

Examination  of  Humility. 

Q.  Why  is  the  grace  of  humility  so  needful  in 
jour  approach  to  the  table  of  the  Lord.^ 

A.  Because  I  am  a  most  unworthy  creature,  and 
he  is  a  great  and  holy  God  with  whom  I  have  to 
do,  and  he  hath  a  special  respect  unto  the  lowly: 
besides  this  grace  is  necessary  to  make  me  resem- 
ble my  Saviour,  whose  love  I  commemorate;  for 
as  he  was  meek  and  lowly  in  his  disposition,  so  he 
humbled  himself  deeply  for  my  good. 


39 

Q.  How  may  you  know  if  your  humility  be  of 
the  right  stamp? 

A.  By  such  marks  as  these:  1st.  If  I  have  low 
and  mean  thoughts  of  myself  under  a  sense  of  un- 
worthiness,  and  be  ready  to  say  with  the  prodigal^, 
I  am  no  more  worthy  to  be  called  thy  son;  and  with 
the  Canaanitish  woman,  Truth,  Lord,  I  am  a  dog. 
2dly.  If  I  be  more  apt  to  suspect  myself  than  to 
censure  my  neighbour,  like  the  eleven  disciples  at 
the  Supper.  Sdly.  If  I  be  grieved  for  the  motions 
of  pride  and  self-conceit  within  me.  4thly.  If  I 
renounce  all  confidence  in  my  duties,  and  betake 
myself  entirely  to  Christ  for  righteousness  and 
acceptance  with  God. 


Examination  of  thankfulness, 

Q.  Why  is  thankfulness  necessary  to  worthy 
partaking? 

A.  Because  it  is  the  chief  design  of  the  ordi- 
nance to  keep  up  a  thankful  remembrance  of  re- 
deeming love,  and  to  give  thanks  to  God  for  the 
unspeakable  gift  of  a  crucified  Christ;  and  hence 
it  is  called  Eucharist,  or  thanksgiving. 

Q.  How  may  you  discern  if  your  thankfulnesB 
be  of  the  right  sort? 

A.  By  these  marks:  1st.  If  I  account  myself  un- 
worthy of  the  least  mercy,  and  admire  God's  un- 
deserved goodness.  £dly.  If  I  look  upOn  Jesus 
Christ  as  the  mercy  of  mercies,  and  the  channel 
of  all  other  mercies.  Sdly.  If  I  sincerely  love  my 
benefactor  and  study  to  please  him.  4thly.  If  I 
be  oft  meditating  how  to  express  my  thankfulness 
to  him,  saying  with  the  Psalmist,  What  shall  I 
render  to  the  Lord  for  all  his  gifts  and  benefits  to- 
wards me? 

Q.  But  what  can  you,  or  should  you,  render  for 
a  crucified  Jesus? 

A.  Though  all  I  have  be  aothing  in  compansoTi 


40 

of  the  benefit  received,  yet  I  should  be  willing  to 
render  it  to  the  Lord;  such  as:  1st.  My  endeared 
aifections.  2dly.  My  triumphant  praises.  3dly. 
My  unfeigned  repentance  and  reformation.  4thly. 
My  faithful  performance  of  vows.  5thly.  My 
zealous  actings  for  his  glories.  6thly.  My  cheer- 
ful resolution  to  suffer  for  Christ,  who  so  willingly 
suffered  for  me. 

Examination  of  Spiritual  appetite. 

Q.  Why  is  a  spiritual  appetite  so  requisite  at 
this  time.^ 

A.  Because  a  feast  is  not  relished  but  by  those 
who  have  an  appetite  for  it:  and  it  is  the  hungry 
and  the  thirsty  that  God  hath  promised  to  satisfy 
with  good  things. 

Q.  How  may  you  know  if  your  appetite  or  spiri- 
tual desires  be  of  the  right  sort? 

A.  By  these  marks:  1st.  If  I  be  glad  of  the  news 
of  Christ's  feast,  and  an  invitation  to  it.  2dly. 
If  I  count  the  cost,  and  be  willing  to  be  at  all  pains 
to  obtain  soul-food,  such  as  to  pray,  to  search,  to 
humble  myself,  and  part  with  my  dearest  sins. 
Sdly.  If  I  be  satisfied  with  no  food  for  my  soul 
but  a  crucified  Christ.  4thly.  If  I  find  this  food 
very  sweet  and  pleasant  to  my  soul's  taste. 

Examination  of  resolution  for  new  obedience. 

Q.  Why  is  a  believer's  obedience  called  new 
obedience? 

A.  1.  Because  it  proceeds  from  new  principles, 
faith,  and  love.  2.  It  is  performed  in  a  new  man- 
ner, to  wit,  by  faith  leaning  upon  Christ's  strength 
for  enabling  him  to  do  it,  and  upon  Christ's  right- 
eousness for  his  acceptance  with  God.  3.  It  is 
done  for  new  ends,  not  to  advance  his  own  secular 
interest  but  to  please  God,  and  to  promote  his 
glory. 


41 

Q.  How  may  you  know  if  your  r^olutioiis  for 

new  obedience  be  of  the  right  stamp? 

A.  By  these  marks:  1st.  If  I  count  the  cost, 
and  be  deliberate  in  making  them.  2dly.  If  they 
be  absolute,  without  any  reserve  for  a  beloved  sin. 
3dly.  If  I  make  them  in  a  deep  sense  of  my  own 
insufficiency  to  keep  them,  and  in  a  humble  de- 
pendence upon  Christ,  my  surety,  for  strength* 

Concerning  the  excitation  of  graces. 

Q'  How  shall  you  get  all  these  graces  before 
mentioned,  excited  and  brought  to  lively  exercise, 
before  you  come  to  the  table? 

A.  I  must  use  all  the  means  which  God  hath  ap- 
pointed for  this  end:  such  as  reading  and  hearing 
the  word.  Christian  conference,  retired  meditation, 
fervent  prayer,  and  frequent  ejaculations  to  God 
for  the  awakening  influences  of  his  Holy  Spirit; 
and  cry  with  the  spouse,  ''  Awake,  O  north  wind, 
and  come,  thou  south;  blow  upon  my  garden,  that 
the- spices  thereof  may  flow  out." 

Q.  How  shall  we  know  that  our  prayers  are  not 
rejected,  when  yet  we  receive  no  answer  to  them? 

A.  1.  When  we  are  resolved  and  enabled  still 
to  wait  upon  God  in  the  way  of  duty,  though  he 
hide  himself  from  us.     Isa.  7:  17. 

2.  When  we  are  enabled  to  clear  and  justify 
God  in  his  dealings,  and  blame  ourselves  only  for 
the  cause  of  his  silence.   Lam.  3:  39,  48,  &c. 

5.  When  we  are  helped  to  discover  the  failings 
and  defects  of  our  prayers,  so  as  to  be  humbled 
for  them,  Isaiah  64:  6,  7» 

4.  When  we  get  the  Spirits'  assistance  to 
strengthen  and  enlarge  our  hearts  in  prayer*  Psal. 
138:  3.  Isaiah  65:  34. 

5.  When  the  Lord's  suspending  his  answer, 
makes  us  the  more  inquisitive  into  our  hearts,  and 

4* 


42 
ways,  to  find  out  the  cause  thereof.  Lam.  3:  8, 40, 

Q.  What  ought  you  to  do  when  spiritual  dead- 
ness  doth  continue,  after  using  all  the  aforesaid 
means? 

A.  I  must  go  a  little  further  in  humiliation  and 
prayer,  and  meditate  more  closely  upon  the  suffer- 
ings of  Christ,  and  also  act  faith  upon  him,  as  my 
head  of  influences,  for  life  and  quickening  to  my 
dead  graces,  and  resolve  still  to  depend  upon  him 
for  needful  suppliesof  life  according  to  his  promise. 

Q.  What  are  the  ordinary  causes  of  our  spiritual 
deadness? 

A.  1.  Our  commission  of  some  sin,  and  not  re- 
penting for  it;  upon  which  account  God  is  pro- 
voked to  withhold  the  influences  of  his  Spirit. 
Psalm  51:  11. 

2.  Our  omission  of  duty,  or  sluggish  performance 
of  it,  especially  brings  on  deadness,  the  neglect 
of  secret  prayer.  A  key  not  turned,  rusts  in  the 
lock.  Isa.  64:  7. 

3.  Our  careless  entertaining  of  convictions  and 
the  motions  of  the  Holy  Spirit,  doth  grieve  and 
quench  the  Spirit,  and  so  brings  on  deadness. 

4.  Ourunthankfulnessfor  former  mercies,  espe- 
cially spiritual  mercies  and  revivings,  provokes 
God  to  shut  his  hand  and  suspend  his  influences. 
Col.  2:  7. 

5.  Our  earthly-mind edness,  and  taking  too 
much  liberty  in  the  delights  of  the  world,  deadens 
the  heart.     Psalm  119:  37.     Jude  19. 

6.  When  we  grow  proud  of  gifts,  attainments 
or  enlargements  in  duty,  God  is  provoked  to  blast 
them  to  us.    James  4:  6. 

7.  Heavy  troubles  and  discouragements  tend  to 
deaden  the  heart.  Psalm  119:  107. 

Q.  How  ought  you  to  pray  at  this  time  so  as  to 
prevail  ? 

A.  I  must  pray  with  humility,  faith,  fervency, 


45 

and  importunity,  as  knowing  how  much  is  at  stake, 
both  with  respect  to  the  j^Iorj  of  God,  and  the 
salvation  of  my  soul:  I  must  plead  the  power,  the 
mercy,  and  free  promise  of  God,  and  merits  of 
Jesus  Christ  his  beloved  Son. 

Q.  For  what  things  ought  you  mainly  to  pray 
before  this  solemn  approach? 

A.  For  these  things:  1st.  For  the  preparation 
of  the  heart,  and  chiefly  for  sanctifying  grace,  and 
a  spiritual  frame  of  soul.  2dly.  For  life  and  live- 
liness to  all  the  sacramental  graces,  and  for  the 
assistance  of  the  Spirit  of  God  in  all  tlie  parts  of 
the  work.  3dly.  For  the  cure  of  all  my  soul  distem- 
pers, and  the  pardon  of  all  defects.  4thly.  For 
much  nearness  and  communion  with  God  at  his 
table.  5thly.  For  the  Lord's  gracious  presence 
both  with  ministers  and  people  through  the  whole 
solemnity. 

Q.  How  ought  you  to  be  employed  upon  the 
Saturday  evening  and  Sabbath  morning  before 
partaking? 

A.  Besides  the  work  of  self-examination,  and 
excitation  of  grace,  I  resolve  to  spend  much  of 
that  precious  time  in  direct  covenanting  with  God 
on  my  knees,  taking  and  accepting  of  him  for  my 
God  in  Christ,  and  of  Christ  the  mediator  in  all 
his  offices,  and  in  giving  up  myself,  soul  and  body, 
to  be  the  Lord's,  to  be  disposed  of  by  him  in  time 
and  to  eternity.  Also,  I  will  make  it  a  particular 
piece  of  my  preparation,  to  consider,  beforehand, 
how  will  I  act  when  I  go  to  the  Lord's  tablej  how 
my  faith  and  love  shall  then  be  employed;  what 
objects  I  will  think  of,  and  what  sins  I  will  mourn 
over,  that  so  I  may  not  spend  my  short  time  there 
in  confusion. 

'    Q.  How  should  we  be  employed  when  going  to 
the  Lord's  table? 

A.  1.  We  should  be  thinking  what  a  high  privi- 


44 

lege  it  is,  that  such  unworthy  creatures  as  we 
should  be  admitted  into  such  near  communion 
and  fellowship  with  God. 

2.  We  should  have  an  awful  impression  of  the 
solemnity  of  the  ordinance  and  greatness  of  the 
work  we  are  going  ab'outj  the  great  advantage  of 
doing  it  right,  and  the  great  danger  of  doing  it 
wrong. 

3.  We  should  be  thinking,  this  may  be  the  last 
communion  we  shall  see  on  earth. 

4.  We  should  guard  against  wandering  and  im- 
proper thoughts. 

5.  We  should  be  meditating  on  the  unsearcha- 
ble love  of  Christ,  and  his  undertaking  to  suffer 
both  the  pains  of  death  and  hell  for  us,  that  were 
enemies  to  him. 

6.  We  should  be  meditating  on  the  fulness  and 
suitableness  of  the  many  sweet  offices  and  rela- 
tions, which  Christ  bears  to  his  people. 

Concerning  our  employment  when  at  the  Lord^s 
table, 

Q.  What  is  that  suitable  communion  frame,  and 
disposition  with  which  you  would  desire  to  go  to 
the  Lord's  holy  table  ? 

A.  I  would  desire  to  go  to  it  with  a  humble, 
believing,  and  affectionate  frame  of  soul,  having  in 
it  a  mixture  of  holy  mourning  and  rejoicing,  which 
I  look  upon  as  a  noble  communion  framej  I  mean 
mourning  for  my  sins  that  were  the  cause  of 
Christ's  sufferings,  and  rejoicing  in  Christ  Jesus, 
that  came  to  satisfy  justice  for  me. 

Q.  How  are  you  to  be  employed  when  sitting  at 
the  table,  and  when  beholding  and  making  use  of 
the  elements  there  ^ 

A.  1st.  I  must  take  a  view  of  the  sufferings  of' 
Christ,  both  in  soul  and  body  for  me;  and  parti- 
cularly, I  must  remember  the  anguish  of  his  soul, 


45 

when  he  lav  under  the  pressure  of  God's  wrath 
for  my  sins.  2dly.  I  must  take  a  view  both  of  the 
mercy  and  justice  of  God,  and  of  Christ's  love 
displayed  in  these  sufferings.  Sdly.  I  must  exert 
faith  in  embracins;  a  crucified  Jesus,  and  my  faith 
is  to  be  attended  with  the  exercise  of  all  the  sacra- 
mental graces,  repentance,  love,  thankfulness,&c. 
4thly.  I  am  to  be  suitably  affected  with  the  amaz- 
ing sights  set  before  me.  5thly.  I  am  to  make 
vows  and  prayers  after  the  partaking,  and  before 
I  rise  from  the  table. 

[See  the  short  account  of  the  duty  of  worthy 
partaking  given  before.] 

Q.  Seeing  faith  is  the  principal  grace  in  com- 
municating, how  is  it  to  be  exercised  and  em- 
ployed at  this  time? 

A.  Faith  being  the  soul's  eye  to  discern  Christ, 
the  soul's  hand  to  receive  him,  and  the  suul's 
mouth  to  feed  upon  him,  it  is  to  be  employed  at 
this  time  in  the  most  active  manner,  in  looking  to 
Christ  lifted  upon  the  cross  for  healing  our  soul's 
maladies,  in  embracing  Christ  as  our  great  surety 
and  ransomer,  in  fleeing  into  his  wounds  for  shel- 
ter, in  applying  his  blood  for  cleansing,  and  in 
pleading  his  blood  with  God  for  all  we  want. 

Q.  What  are  the  amazing  sights  set  before  you 
at  the  Lord's  table,  which  ought  so  much  to  affect 
you? 

A.  They  are:  1st.  The  unspeakable  evil  of  sin, 
and  God's  infinite  displeasure  against  it.  2dly. 
The  inexorableness  of  divine  justice  in  demanding 
satisfaction  for  sin.  Sdly.  The  infinite  greatness 
of  the  love  of  God  to  lost  sinners,  in  providing  a 
surety  and  sacrifice  for  them,  and  of  Christ  in  be- 
coming both.  4thly.  The  great  worth  and  pre- 
ciousness  of  immortal  souls,  and  the  costliness  of 
pardon,  and  of  eternal  glory.  5thly.  Christ  dyin^, 
and  yeU  in  the  mean  time,  conquering,  principali- 


46 

ties  and  powers,  and  triumphing  over  them  upon 
the  cross. 

Q.  What  ought  you  to  vow  when  at  the  Lord's 
table? 

A.  That  in  the  strength  of  Christ,  my  surety,  I 
will  abstain  from  all  known  sin,  and  make  con- 
science of  every  known  duty:  That  I  will  mind 
religion,  as  the  one  thing  needful,  and  make  the 
pleasing  of  God  the  chief  business  of  my  life. 

Q.  For  what  things  are  you  to  offer  your  request 
at  this  time? 

A.  For  grace  to  preserve  my  liveliness  of  frame, 
for  strength  to  pay  my  vows,  for  wisdom  and  skill 
to  improve  a  crucified  Christ  in  my  after  life,  for 
furniture  for  future  trials,  for  victory  over  Satan's 
temptations  and  indwelling  sin;  for  mercy  to  my 
near  relations,  to  my  church,  and  for  the  enlarge- 
ment of  the  kingdom  of  Christ  through  the  world. 

Q.  In  what  frame  ought  you  to  rise  and  go  from 
this  holy  table? 

A.  1st.  In  an  admiring  and  thankful  frame,  upon 
account  of  redeeming  love.  2dly.  In  an  humble 
and  watchful  frame,  because  of  the  snares  and 
dangers  I  am  still  exposed  to.  3dly.  In  a  believ- 
ing and  depending  frame,  leaning  on  Christ,  for 
conduct  through  the  wilderness. 


Concerning  our  behaviour  after  partaking. 

Q.  How  are  you  to  behave  when  the  public 
work  is  over? 

A.  1st.  I  will  retire  in  secret,  and  solemnly  on 
my  knees  re-act  what  I  was  doing  at  the  Lord's 
lablej  I  will  renew  my  choice  of  God,  as  my  God, 
and  my  acceptance  of  Christ  in  all  his  offices,  and 
my  engagement  to  be  the  Lord's.  2dly.  I  ought 
to  pray  for  the  continuance  of  a  communion  frame 
with  me  when  the  communion  is  over.     3dly.  I 


47 

must  set  about  self-examination  concerning  my 
behaviour  and  success  at  the  Lord's  table. 

Q.  How  may  we  keep  up  something  of  a  lively 
frame  when  the  communion  is  over? 

A.  In  order  thereto,  we  must,  1st.  Be  jealous 
of  Satan,  the  world,  and  heart-lusts,  that  lie  in 
wait  to  rob  us  of  it.  2dly-  Learn  the  art  of  living 
by  faith,  and  of  deriving  life  from  Jesus  Christ  our 
head,  for  maintaining  our  life.  3dly.  Still  plead 
for  the  quickening  influence  of  the  Holy  Spirit, 
which  must,  like  the  bellows,  blow  up  the  fire,  and 
maintain  it  against  all  the  cold  blasts  of  the  devil 
and  the  world.  4thly.  Delight  in  the  company  of 
lively  christians. 

Q.  How  may  we  examine  our  behaviour  at  the 
Lord's  table,  and  discover  if  it  were  suitable? 

A.  We  may  take  comfort,  if  we  can  say,  1st. 
We  had  there  very  low  and  abasing  thoughts  of 
ourselves  and  our  own  righteousness.  Or,  2dly. 
We  had  something  of  a  heart-melting  remem- 
brance of  Christ's  death  and  sufferings,  when  the 
signs  and  memorials  of  them  were  represented  to 
us.  Or,  Sdly.  We  are  filled  with  abhorrence  of  sin 
that  pierced  him.  Or,  4thly.  We  went  in  cheer- 
fully with  the  terms  of  the  covenant  of  grace. 

Q.  How  may  we  examine  our  success,  and  know 
if  we  have  got  any  good  by  this  ordinance? 

A.  We  may  discern  it  by  such  eftects  as  these: 
1st.  If  we  have  got  any  further  assurance  of  God's 
love;  or,  2dly.  If  we  have  higher  esteem  of  Christ; 
or,  Sdly,  If  we  have  greater  delight  in  duty;  or, 
4thly.  If  we  have  a  better  relish  of  ordinances, 
and  their  usefulness,  so  as  to  make  us  resolve  to 
hang  still  on  God's  hand. 

Q.  What  should  be  our  conversation  after  this 
solemn  ordinance? 

A.  We  should  walk  circumspectly,  and  conduct 
ourselves  suitably  to  the  Lord's  dealings  and  dis- 


48 
pensations  towards  us,  whether  we  had  success  at 
it  or  not. 

Q.  How  ought  they  to  conduct  themselves,  who 
have  got  no  good  by  this  ordinance? 

A.  1st.  They  must  search  into  the  cause,  if  it 
were  unbelief,  sloth,  self-conceit,  or  any  sin  re- 
served, and  mourn  over  it.  2dly.  They  must  flee 
to  the  blood  of  Christ  for  pardon  and  cleansing. 
3dly.  They  should  look  out  for  another  commu- 
nion occasion,  and  prepare  for  it  more  diligently 
and  self-deniedly;  and  watch  especially  against 
that  evil  or  defect  in  their  management,  which 
conscience  suggests  was  the  cause  of  their  bad 
success  of  the  former. 

Q.  How  should  they  conduct  themselves  who 
have  got  good  at  the  sacrament? 

A.  1st.  They  should  be  thankful  to  the  author, 
and  like  the  children  of  Zion,  be  joyful  in  their 
King.  2dly.  Record  what  they  have  got,  that  it 
may  be  of  use  to  them  in  a  day  of  clouds.  3dly. 
Study  to  preserve  it  by  committing  it  to  God,  and 
walking  humbly  and  tenderly  before  him.  4thly. 
Pity  and  pray  for  others  under  discouragement, 
and  be  ready  to  communicate  your  experience  to 
them  for  their  support.  5thly.  Study  to  recommend 
Christ  and  religion  to -strangers,  by  a  holy  and 
shining  conversation  before  all  men. 

Q.  What  is  that  holy  becoming  conversation, 
which  communicants  should  study? 

A.  It  is  a  conversation  ordered  aright  and  suit- 
able to  the  rule  of  God's  word,  to  the  principles 
they  profess,  the  sights  they  have  seen,  the  bene- 
fits they  have  received,  and  the  vows  they  have 
made. 

Q,.  What  is  it  that  makes  our  conversation  to 
shine  before  the  world  ? 

A.  When  we  have  it  adorned  with  humility,  pu- 
rity, justice,  charity,  meekness,  patience,  resig- 


49 

nation  to  God's  will,  and  contentment  in  every 
condition. 

Q.  Are  not  the  best  of  God's  people  in  danger 
of  miscarrying  after  such  a  siilenin  ordinance? 

A.  Yes?  as  appears  from  the  instance  of  Peter 
and  the  rest  of  the  disciples,  after  the  first  com- 
munion. 

Q.  Whence  is  it  that  we  are  in  such  hazards? 

A.  It  proceeds  from  such  things  as:  1st.  From 
the  natural  inconstancy  of  our  hearts.  2dly.From 
that  security  and  self-confidence  we  are  prone  to, 
after  favour  received  from  Gjd.  3dly.  From  the 
malice  and  activity  of  Satan,  who  seeks  by  all 
means  to  ensnare  us  into  sin  after  the  sacrament, 
that  he  may  thereby  exceedingly  widen  the  breach 
betwixt  God  and  us. 

Q.  H)w  shall  we  prevent  backsliding  and  yield- 
ing to  Satan's  temptation  after  the  sacrament? 

A.  1st.  We  must  labour  to  preserve  a  warm 
sense  of  the  love  of  Chiist  in  our  suuls.  2dly. 
Maintain  an  everlasting  jealousy  over  our  treach- 
erous hearts,  and  never  trust  them  at  any  time. 
3dly.  Keep  Christ  our  ascended  forerunner  full  in 
our  eye,  and  bev.are  of  losing  sight  or  thought  of 
him.  4thly.  We  must  commit  our  souls,  by  hum- 
ble and  believing  prayer  into  the  hands  of  God's 
power  and  mercy,  as  the  child  doth  itself  into  the 
nurse's  arms. 


QUESTIONS 

FOR    SELF-EXAMINATION. 

Proper  for  young  Communicants  in  examining 
the  state  and  condition  of  their  souls  in  secret, 
before  they  approach  unto  the  Lord^s  Table:  the 
which  if  they  can  answer  in  the  affirmative,  or 
some  few  of  them,  they  have  ground  to  hope 
they  are  in  a  gracious  state,  and  have  a  right 
before  God  to  this  sealing  ordinance, 
5 


50 

Quest.  1.  Can  I  say  that  I  am  deeply  affected 
about  my  soul,  and  my  eternal  state,  so  that  my 
great  and  leading  questions  are,  What  must  I  do 
to  be  saved  ? 

Q.  2.  Have  I  been  spiritually  enlightened  to  see 
the  depravity  of  my  nature,  and  the  sinfulness  of 
my  heart  and  life,  so  as  to  be  convinced  that  I  am 
all  as  an  unclean  thing  before  God? 

.  Q.  3.  Have  I  been  made  to  see  sin  as  the  great- 
est evil,  and  feel  it  as  the  greatest  burden  in  the 
world,  so  as  to  account  deliverance  from  it  the 
greatest  happiness? 

Q.  4.  Is  my  spirit  very  lowly  and  humble  before 
God  ?  Am  1  truly  low  and  vile  in  mine  own  eyes, 
under  a  deep  sense  of  my  unworthiness  and  ill 
deserving,  so  as  to  cry  with  the  Centurion,  Lord, 
I  am  not  worthy  that  thou  shouldst  come  under 
my  roof:  and  with  the  publican,  God  be  merciful 
to  me  a  sinner? 

Q.  5.  Have  I  seen  my  absolute  need  of  Jesus 
Christ  to  save  me  from  sin  and  wrath,  to  restore 
the  lost  image  of  God,  and  to  give  me  grace  and 
glory,  so  that  I  am  truly  willing  to  part  with  all 
things  for  Christ? 

Q.  6.  Have  I  been  made  heartily  to  approve  of 
the  gospel  method  of  salvation  through  the  satis- 
faction of  Christ  ?  And  is  my  soul  well  pleased 
with  the  self-abasing  and  grace-exalting  way  of 
saving  sinners  by  the  righteousness  of  another? 

Q.  7.  Have  I  made  choice  of  God  in  Christ  the 
mediator,  as  my  God  and  portion?  And  can  I  say, 
that  which  moved  me  to  this  choice  was  a  sight  of 
the  vanity  of  seeking  a  rest  for  my  soul  among 
the  creatures,  and  that  its  happiness  lies  in  the 
enjoyment  of  God,  which  is  only  to  be  had  through 
Christ? 

Q.  8.  Have  I  a  high  opinion  of  Jesus  Christ 
the  Mediator  ?  Is  he  very  precious  to  my  soul  ? 


51 

Have  I  seen  a  matchless  beauty  in  his  person,  in 
his  offices  and  fulness,  and  that  the  fulness  of  the 
Godhead  is  in  him,  and  all  freely  exhibited  for  the 
use  of  those  that  come  to  him  ? 

Q.  9.  Have  I  been  helped  to  close  with  God's 
offer  unto  me  in  the  gospel,  and  to  accept  of  this 
well  qualified  surety  and  Saviour  in  his  fulness, 
atid  in  his  offices  of  prophet,  priest,  and  king,  and 
to  embrace  him  as  altogether  lovely? 

Q.  10.  Have  I  been  determined  to  resign  and 
surrender  myself  unto  the  Lord,  to  be  taught,  rul- 
ed, and  saved  by  him  ?  And  have  I  given  up  all  I 
have,  to  be  disposed  of  by  him  at  his  pleasure? 

Q.  1 1.  Am  I  willing  to  renounce  my  own  righte- 
ousness in  justification,  and  my  own  strength  in 
sanctification,  and  to  look  to  Christ  as  my  surety 
and  head  for  both,  saying,  in  the  Lord  Jesus  only 
have  I  righteousness  and  streno;th  ? 

Q.  12.  Is  Jesus  Christ  welcome  to  my  soul  as  a 
King,  as  well  as  a  Priest,  so  that  I  am  as  willing 
to  be  governed  by  his  laws,  as  to  be  justified  by 
his  righteousness? 

Q.  13.  Have  I  got  new  discoveries  of  spiritual 
and  heavenly  things,  which  I  had  not  before?  Do 
I  see  a  reality  in  a  future  life  and  glory,  an  awful- 
ness  in  eternity,  an  emptiness  in  this  world,  a 
worth  in  my  soul,  an  evil  in  sin,  and  beauty  in 
Christ  and  holiness,  which  I  saw  not  before? 

Q.  14.  Do  I  seek  more  earnestly  after  the  favour 
of  God  through  Christ,  than  after  any  earthly  com- 
fort or  enjoyment  whatsoever  ? 

Q.  15.  D.)  I  study  the  things  that  please  God, 
and  make  for  his  glory  ?  And  do  I  prefer  his  inte- 
rest above  the  interest  of  the  world,  or  of  the  flesh? 

Q.  16.  Is  indwelling  sin,  and  the  corruption  and 
plagues  of  my  heart,  my  daily  grief  and  burden  ? 
Do  I  struggle  and  strive  against  them,  and  long 
for  a  deliverance,   crying   with  the  apostle,  O! 


52 

wretched  man  that  I  am,  who  shall  deliver  me 
from  this  body  of  death  ? 

Q.  17.  Can  I  say  that  I  have  respect  to  all  God's 
commandments ;  and  conscientiously  practice 
whatever  I  discover  to  be  my  duty?  that  I  dare 
neither  omit  duty  when  I  know  it,  nor  dare  I  ven- 
ture upon  any  sin  against  my  light? 

Q.  18.  Can  I  say,  as  1  dare  not  omit  duty,  as 
little  dare  1  rest  upon  it?  that  I  see  my  prayers 
have  need  of  pardon,  and  my  tears  need  to  be 
washed  in  Christ's  blood;  and  therefore  I  can  find 
no  rest  to  the  sole  of  my  foot,  but  in  my  caution- 
er's perfect  righteousness? 

Q.  19.  Can  I  say,  I  am  truly  grieved  in  heart 
for  sin  that  pierced  Christ,  and  am  ready  to  put  a 
bill  of  divorce  into  the  hand  of  every  lust,  yea,  the 
most  beloved  idol,  resolving  never  to  give  harbour 
to  any  of  these  traitors  or  enemies  of  my  Lord  ? 

Q.  20.  Can  1  say  that  1  love  Christ  with  my 
heart,  and  that  I  can  appeal  to  himself  for  the 
truth  and  reality  of  it,  though  it  be  but  weak;  and 
that  it  is  my  great  grief  that  I  cannot  love  him 
more  ? 

Q.  21  Can  I  say,  that  I  breathe  after  greater 
conformity  to  God  both  in  heart  and  in  life,  and 
that  I  desire'heart  holiness  more  than  any  tempo- 
ral thing  whatsoever?  and  that  I  cry  out  with  the 
Psalmist,  0  that  my  ways  were  directed  to  keep 
thy  statutes? 

Q.  22.  Can  I  say  that  I  am  truly  desirous  of 
converse  and  fellowship  with  God  in  the  duties  of 
religion?  and  that  I  look  upon  that  prayer,  that 
serinT)n,  that  Sabbath,  as  lost,  where  I  find  nothing 
of  his  gracious  presence  ? 

Now,  let  young  communicants  retire  in  secret 
for  putting  these  questions  to  their  souls,  as  in  the 
presence  of  God,  and  let  them  wait  till  conscience 


53 

give  answer  to  them;  but  see  that  thej  do  this 
when  they  are  in  the  best  frame. 


A  PROPOSAL 

FOR    YOUNG    COMMUNICANTS. 

Their  express  reneiving  the  baptismal  engage- 
ments, before  their  first  admission  to  the  Lord's 
table :  which  practice  might  be  much  for  edifi- 
cation ;  especially  if  duly  managed^  and  done 
with  some  solemnity  before  witnesses,  such  as 
ministers,  elders,  and  other  young  persons. 

Q.  What  moves  vou  to  seek  access  to  the  Lord's 
table  ? 

A.  The  Lord's  command,  and  because  I  desire 
to  renew  my  baptismal  engagements,  and  declare 
myself  a  christian  bj  my  own  free  choice  and  con- 
sent, and  would  join  myself  unto  the  Lord  by  my 
own  voluntary  act  and  deed. 

Q.  Why  do  you  desire  to  do  so? 

A.  Because  when  I  got  the  first  seal  of  the  co- 
venant, to  wit,  ba|Dtism,  I  knew  not  what  was  done 
for  me,  nor  was  I  capable  of  consent  to  my  pa- 
rent's deed:  but  now,  when  I  am  come  to  some 
knowledge  and  capacity,  I  am  willing  to  declare 
that  I  make  religion  my  free  choice  and  reasona- 
ble service. 

Q.  Why  do  you  come  so  early  ?  will  it  not  be 
soon  enough  to  mind  religion  in  old  age  ? 

A.  No:  for  besides  that  I  may  die  young,  l^ose 
who  neglect  religion,  and  give  up  themselves  to 
the  world  or  the  flesh  in  their  youth,  do  fall  into 
hardness  of  heart,  from  which  few  recover, 

Q.  What  is  the  most  proper  season  to  seek  ac- 
quaintance with  Christ  and  religion? 

A.  The  time  of  youth,  because  in  this  age  the 
lieart  is  more  easily  melted,  and  the  habits  of  vice 
5* 


54 

are  aot  so  riveted,  as  afterwards:  and  because  God 
has  a  special  delight  in  early  piety. 

Q.  What  views  have  you  got  then  of  your  natu- 
ral state  and  condition? 

A.  I  do  see  it  to  be  a  most  sinful  and  wretched 
and  helpless  case;  I  am  condemned  to  perish  un- 
der a  load  of  guilt  and  wrath,  having  broke  the 
covenant  of  works,  which  I  cannot  fulfil,  offended 
the  justice  of  God,  which  I  cannot  satisfy,  and 
lost  the  image  of  God,  and  my  precious  soul 
which  I  cannot  recover.  0  what  shall  I  do  to  be 
saved  1 

Q.  To  whf)m  do  you  look  for  relief  I 

A.  Only  to  Jesus  Christ,  who  hath  in  his  free 
love  to  lost  sinners,  undertaken  as  surety  and  me- 
diator in  the  new  covenant,  which  is  exhibited  and 
sealed  to  believers  at  the  Lord's  table. 

Q.  What  views  have  you  got  of  that  covenant 
which  is  there  sealed.^ 

A.  I  see  the  way  of  salvation  laid  down  in  it 
through  the  suretyship  and  righteousness  of  Jesua 
Christ,  to  be  an  excellent  contrivance,  well  order- 
ed in  all  things,  and  sure;  I  look  upon  it  as  a  de- 
vice every  way  worthy  of  God,  and  of  infinite 
wisdom,  and  I  do  heartily  approve  of  it,  consent 
to  it,  and  desire  to  come  and  venture  my  soul  and 
everlasting  salvation  upon  it. 

Q.  What  think  you  of  the  love  of  God,  that  was 
the  spring  of  this  new  covenant? 

A.  I  view  it  as  wonderful  and  amazing;  I  ad- 
mire the  love  of  the  Father,  in  contriving  and  send- 
ing his  beloved  Son  to  execute  it:  I  admire  the 
love  of  the  Son  of  God,  in  undertaking  to  be  a 
surety  and  sacrifice  for  lost  sinners  of  Adam's 
race,  when  the  sinning  angels  were  past  by  and 
left  to  perish  for  ever:  and  I  admire  the  love  of 
the  Holy  Ghost,  in  undertaking  to  apply  that  re- 
demption to  lost  sinners,  by  working  in  them  con- 


55 

viction,. conversion,    and  faith   in    Jesus  Christ. 

Q.  With  what  frame  and  disposition  do  jou  come 
to  renew  your  baptismal  covenant? 

A.  I  desire  to  be  sensible  of  mj  guilt  in  break- 
ing this  covenant,  in  running  away  from  Christ's 
colours,  in  going  over  to  Satan's  camp,  and  in 
standing  so  iono;out  against  Christ's  calls  and  of- 
fers; and  I  desire  now  to  return  to  the  Lord  as  a 
penitent  prodigal  and  a  mourning  backslider,  with 
my  face  Zionward,  weeping  as  I  go,  willing  to  re- 
new my  baptismal  vows  with  others,  saying.  Come 
let  us  join  ourselves  to  the  Lord  in  an  everlastino- 
covenant,  never  to  be  forgotten.  And,  in  a  word, 
I  desire  to  go  to  a  broken  Christ  with  a  broken 
heart. 

Q.  What  is  that  baptismal  vow  or  covenant 
which  you  design  to  renew? 

A.  According  to  my  engagement  and  dedication 
in  baptism,  I  desire  expressly  to  own  and  acknow- 
ledge the  only  living  and  true  God  as  my,  God  in 
Christ,  as  he  offers  himself  in  the  covenant  of 
grace;  and  to  give  up  myself  soul  and  body  to  him, 
to  be  for  him,  and  not  for  another.  And  I  design 
in  the  most  solemn  manner,  to  go  and  renounce 
all  the  enemies  of  the  Holy  Trinity,  to  wit,  the  de- 
vil, the  world,  and  the  flesh:  and  to  declare  my 
acceptance  of  God  the  Father  as  my  Father,  of 
God  the  Son  as  my  Redeemer,  and  of  God  the  Holy 
Ghost  as  my  sanctifier:  in  whose  blessed  name  I 
was  baptized,  and  to  whose  service  and  glory  I 
was  dedicated. 

Q.  What  do  you  think  of  Jesus  Christ,  the  me- 
<3iator  of  the  covenant? 

A.  I  think  him  a  matchless  person,  and  an  ex- 
cellent and  all-sufficient  Saviour;  and  I  am  content 
io  accept  of  him  in  all  his  offices,  namely,  as  a 
Prophet  to  instruct  and  teach  me,  as  a  Priest  to 
ratone  and  intercede  for  me,  and  as  a  King  to  rule 
in  me  and  over  me. 


56 

Q.  What  do  you  think  of  your  own  righteous- 
ness and  strength  with  respect  to  your  salvation? 

A.  I  look  upon  my  own  righteousness  and 
strength  as  insufficient  to  answer  the  demands  of 
God's  law,  and  therefore  I  renounce  them  and  flee 
to  a  surety  for  both,  saying,  in  the  Lord  Jesus 
Christ  only  have  I  righteousness  and  strength: 
and  I  am  content,  and  resolved  to  make  use  of 
borrowed  strength  for  my  performing  of  duty,  and 
of  a  borrowed  righteousness  for  my  acceptance 
in  duty. 

Q.  How  do  you  like  this  self-denying  way  of 
saving  lost  souls? 

A.  I  am  well  pleased  with  it,  as  it  makes  me  an 
eternal  debtor  to  free  grace,  as  it  doth  exclude  all 
boasting  and  glorying  in  the  creature,  and  ascribes 
all  the  glory  of  my  salvation  to  Christ  only;  as  it 
takes  the  crown  oft*  the  head  of  self,  and  puts  it 
upon  the  head  of  glorious  Christ. 

Q.  How  do  you  relish  the  kingly  office  of  Jesus 
Christ? 

A.  I  am  well  pleased  therewith,  and  content  to 
take  Christ  as  a  King  to  govern  me  by  his  laws, 
as  well  as  a  priest  to  save  me  by  his  blood;  nay,  I 
am  desirous  he  may  come  in  as  a  King,  and  exe- 
cute his  Kingly  office  in  my  soul;  that  he  may  set 
up  his  throne  in  my  heart,  subdue  indwelling  sin, 
and  conquer  all  my  rebellious  lusts  and  corruption. 

Q.  What  view  have  you  of  the  Holy  Ghost,  the 
third  person  of  the  Trinity,  and  of  his  office  in  the 
business  of  saving  souls? 

A.  I  look  upon  him  as  the  blessed  applier  of 
Christ's  purchase  unto  me,  and  do  accept  of  him 
as  such;  and  I  am  willing  to  give  up  myself  to 
him,  to  convince,  renew,  enlighten,  sanctify,  and 


57 

guide  me;  and  I  believe  he  is  as  willing  and  ready 
to  make  the  application,  as  Christ  was  to  make  the 
purchase;  and  therefore  I  desire  to  trust  him  for 
this  blessed  effect. 

Q.  What  think  vou  of  the  things  of  this  world  as 
a  portion  to  the  soul  ? 

A.  I  look  upon  all  its  profits,  honours,  and  plea- 
sures, to  be  insufficient  to  suit  the  soul's  desires, 
and  that  they  are  nothing  but  vanity  and  venation 
of  spirit;  and  thereft)re  I  will  never  set  my  heart 
upon  the  world  as  my  portion;  it  is  only  the  enjoy- 
ment of  God  reconciled  in  Christ,  that  can  afford 
complete  satisfaction  to  my  soul;  and  this  only  I 
choose  for  my  happiness  and  portion. 

Q.  What  do  you  think  of  the  world  to  come.'* 

A.  I  look  upon  it,  and  the  things  thereof,  as  aw- 
ful, certain,  and  very  near.  I  look  upon  hell  as 
the  eternal  habitation  oF  unbelievers;  but  I  view 
heaven  as  the  country  and  dwelling-place  of  the 
followers  of  the  Lamb,  with  whom  I  desire  to  join 
to  seek  that  country,  and  dwell  with  them  for  ever. 

Q.  What  do  you  think  of  a  holy  and  religious  life? 

A.  I  think  a  religious  life,  or  a  life  spent  in  the 
service  of  God,  and  in  communion  with  him,  the 
most  pleasant  and  comfortable  life  that  a  man  can 
live  in  the  world. 

Q.  How  do  you  think  to  attain  to  holiness  for 
living  this  life? 

A.  I  look  upon  Jesus  Christ  as  the  purchaser  of 
holiness  as  well  as  of  happiness;  as  he  who  by  his 
death  hath  obtained  the  Holy  Spirit  to  effectuate 
the  new  birth,  and  form  the  image  of  God  in  his 
people;  and  therefore  I  desire  t.)  c.me  to  Christ 
and  his  blood  for  sancti&cation,  as  weii  as  f  >r  jus- 
tification; for  conformity  and  likeness  to  G  )d,  as 
well  as  for  access  to  fellowship  and  communion 
with  God;  and  I  will  plead,  that  he  may  send  his 


'     58 
Holy  Spirit  into  my  soul,  for  producing  holiness, 
and  all  the  graces  of  the  Spirit. 

Q.  What  view  have  you  got  of  the  promises  of 
the  covenant,  and  their  usefulness? 

A.  I  look  upon  them  as  the  ground  of  all  my 
faith  and  hope,  and  I  desire  to  make  daily  use  of 
them, and  to  plead  them  with  God  for  furniture  and 
strength  to  perform  every  duty,  and  for  persever- 
ance and  thorough  bearing  in  all  the  steps  of  my 
pilgrimage,  and  I  resolve  to  have  recourse  to  him 
in  every  strait  and  difficulty. 

Q.  As  you  profess  willingness  to  accept  of  God 
in  Christ  as  your  God,  are  you  not  also  willing  to 
dedicate  yourself  to  him  for  his  use  and  service? 

A.  Yes,  I  am  willing  (I  hope  through  grace)  to 
give  up  and  surrender  unto  the  Lord  myself,  and 
all  that  belongs  unto  me,  my  soul  and  body,  with 
all  their  powers,  faculties,  senses,  members,  and 
enjoyments,  to  be  instruments  of  his  glory,  and  to 
be  disposed  of  by  him  for  his  use  and  service  at 
his  pleasure. 

Q.  How  do  you  instruct  your  willingness  to  give 
up  and  surrender  the  powers  and  faculties  of  your 
soul  unto  the  Lord  ? 

A.  I  think  I  am  willing  to  dedicate  and  give  up 
my  understanding  to  the  Lord,  to  contemplate  his 
perfections,  and  know  his  will;  my  memorj'  to  him, 
to  retain  and  treasure  up  his  gracious  promises  and 
counsels;  my  will  to  him  to  choose  and  refuse 
every  thing  according  to  his  will,  and  to  comply 
therewith  in  all  things:  and  my  conscience  to  him, 
to  be  his  deputy,  to  accuse  and  excuse  according 
to  his  direction. 

Q.  Do  you  also  resign  and  give  up  the  passions 
and  affections  of  your  soul  unto  the  Lord? 

A.  Yes,  I  give  up  and  dedicate  my  passion  of 
grief  to  the  Lord,  to  mourn  for  every  thing  that  is 
offensive  to  him;  my  hatred,  to  abhor  every  thing 


59 

that  is  hateful  to  him^  my  desires,  to  long  for  his 
presence j  my  love,  to  embrace  and  entertain  him; 
my  delight  and  joy,  to  solace  myself,  and  to  ac- 
quiesce cheerfully  in  him,  as  my  soul's  portion  and 
happiness. 

Q.  In  what  respects  do  you  resign  your  bodily 
senses  and  members  to  the  Lord  ? 

A.  I  give  up  my  eyes  to  read  his  word,  and  be- 
hold his  wondrous  works;  my  ears,  to  hear  his 
word,  and  attend  to  his  counsels;  my  taste,  smell, 
and  feeling,  to  discern  and  relish  his  sweetness 
and  excellence  in  the  creatures;  my  tongue,  to 
proclaim  his  praise,  and  commend  his  ways  and 
service;  my  hands  to  help  his  people;  and  my 
feet  to  walk  in  paths  pleasing  to  him. 

Q.  How  do  you  resign  your  enjoyments  and 
comforts  to  the  Lord? 

A.  I  resign  my  time,  my  health,  my  talents,  my 
opportunities,  my  relations,  my  gifts,  my  interest, 
my  power,  my  wisdom,  my  substance,  my  honour, 
my  reputation,  and  all  I  have  in  the  world,  unto 
the  Lord,  to  be  employed  and  disposed  of  by  him 
for  his  glory,  as  he  thinks  proper. 

Q.  What  view  have  you  now  of  sin  and  of  those 
sins  you  once  esteeir.ed  as  your  right  hand  and 
right  eye.^ 

A.  I  see  and  abhor  them  as  the  enemies  and  cru- 
cifiers  of  my  Lord  Jesus,  and  as  the  very  nails  and 
spear  that  pierced  him,  and  desire  to  throw  them 
out  of  my  heart,  and  to  cut  off  every  right  hand 
and  pluck  out  every  right  eye,  and  to  renounce  all 
ungodliness  and  all  beloved  lusts,  and  count  no 
sins  too  dear  to  part  with  for  Jesus  Christ  my  Lord. 

Q.  What  do  you  think  now  of  companions  in  sin 
and  their  solicitations? 

A.  I  am  convinced  of  their  folly,  and  resolve 
never  to  follow  the  multitude  to  do  evil,  nor  to 
join  them  in  any  of  the  common  sins  of  the  age,  and 
steadfastly  (through  grace)  to  avoid  the  snares. 


60 

and  resist  the  temptations  of  evil  company;  saying, 
with  the  Psalmist,  depart  from  me,  ye  evil  doers, 
for  I  will  keep  the  commandments  of  my  God. 

Q.  What  thoughts  have  you  of  the  people  of 
God,  and  those  who  bear  his  image? 

A.  I  look  upon  them  as  God's  precious  jewels, 
the  excellent  ones  of  the  earth,  and  the  most  desi- 
rable company  in  the  world. 

Q.  But  what  do  you  think  of  them  when  you  see 
them  few  and  despised  ? 

A.  I  resolve  through  grace,  to  join  Christ's  little 
flock,  his  praying,  and  sin-hating  flock,  though  they 
be  few  in  number:  I  desire  to -love  them  above  all 
others,  and  to  accept  of  them  as  my  fellow  travel-^ 
lers  to  the  heavenly  Zion,  and  that  notwithstand- 
ing of  their  being  despised  or  reproached  by  the 
world. 

Q.  But  what  do  you  think  of  the  cross,  and  of 
sharp  persecution,  that  sometimes  attend  the  own- 
ing of  Christ? 

A.  I  desire  to  take  Christ  with  his  cross,  as  well 
as  with  his  crown:  and  to  welcome  the  world's 
hatred,  reproaches,  injuries,  or  any  kind  of  trou- 
ble or  persecution  I  may  meet  with  for  owning 
Christ,  his  truth  and  ways. 

Q.  What  think  you  of  the  Holy  Scriptures? 

A.  1  believe  they  are  indicted  by  God's  Holy 
Spirit,  I  value  them  above  all  books,  I  accept  of 
them  thankfully  as  a  guide  through  the  wilderness, 
a  light  to  my  feet,  and  a  lamp  to  my  paths,  and  a 
treasure  of  comforts  and  cordials  suitable  for  me 
in  all  cases  and  difficulties,  which  I  desire  always 
to  search  into  and  study  to  be  acquainted  with. 

Q^  What  do  you  think  of  the  Lord's  day? 

A.  I  regard  it  as  holy  and  honourable,  and  as  a 
standing  testimony  of  the  perfection  of  Christ's 
sacrijc?;  I  look  upon  it  as  the  best  day  of  the 
week,  as  being  Christ's  weekly  market-day  for 


61 
needy  souls,  which  I  resolve  to  improve  carefully 
for  getting  provisions  for  my  soul  through  the  rest 
of  the  week. 

Q.  "What  do  you  think  of  gospel  ordinances? 

A.  I  look  upon  the  word,  sacraments,  prayer 
and  praise,  to  be  God's  institutions,  and  means  of 
conveying  grace  to  souls.  I  tiiankfully  accept  of 
them,  as  needful  helps  in  the  way  to  heaven,  and 
as  meeting  places  betwixt  God  and  n^y  soul:  and 
desire  to  make  it  my  main  errand  in  attending 
them  to  meet  with  him  therein. 

Q.  What  do  you  think  of  the  Lord's  supper  that 
you  have  in  view? 

A.  I  look  upon  it  as  Christ's  baiiqueting-house 
and  spiritual  feast,  which  in  his  love  he  hath  pro- 
vided for  refreshing  and  strengthening  his  people's 
souls,  while  travelling  throujih  this  wilderness.  I 
desire  to  bless  God  for  it,  and  to  accept  of  it  as  a 
rare  privilege,  a  quickener  of  grace,  a  memorial  of 
redeeming  love,  and  a  pledge  of  Christ's  secotid 
coming. 

Q.  What  do  you  think  of  the  duty  of  prayer? 

A.  I  look  upon  it  not  only  as  my  great  duty,  but 
also  as  an  honourable  privilege,  seeing  hereby  I 
have  access  to  converse  with  God;  and  therefore  I 
resolve  through  grace  to  live  a  life  of  prayer  and 
acquaintance  with  God,  in  and  through  Christ,  all 
my  days,  and  that  I  will  always  go  to  God  and 
consult  with  him  in  all  cases  and  difficulties. 

Q.  What  do  you  think  of  the  rest  of  the  duties 
of  Christianity,  and  of  those  which  the  moral  law 
enjoins? 

A.  I  look  upon  the  law,  (which  Christ  hath 
adopted  into  the  covenant  of  grace,  as  a  rule  of 
life  to  his  people,)  to  be  holy,  just,  and  good:  and 
the  duties  enjoined  by  it  to  be  most  reasonable, 
calculated  for  the  glory  of  God  and  his  people's 
good.  The  gospel,  which  is  the  doctrine  of  grace, 
6 


62 

doth  strongly  enforce  this  law,  by  teaching  us  so- 
briety with  respect  to  ourselves, righteousness  with 
respect  to  our  neighbour,  and  godliness  with  re- 
spect to  God.  And  the  love  of  Christ  doth  mightily 
constrain  us  to  the  diligent  performance  of  all 
these  moral  duties. 

Q.  What  do  you  think  of  the  rods  and  afflictions 
which  attend  the  children  of  God  } 

A.  I  believe  they  are  fatherly  chastisements  for 
our  good,  and  that  they  are  wisely  and  seasonably 
ordered  by  him  who  hedges  up  his  people's  ways 
with  thorns,  that  they  may  not  find  their  crooked 
paths,  and  therefore,  I  desire  to  submit  to  the  rod, 
as  the  needful  discipline  of  Christ's  house,  and  to 
welcome  his  convictions  and  reproofs,  as  well  as 
his  comforts  and  smiles;  and  to  bless  him  for 
afflictions  as  well  as  for  mercies. 

Q.  What  do  you  think  of  the  life  of  faith? 

A.  I  believe  it  to  be  the  most  happy  life,  and 
that  it  ought  to  be  the  daily  life  of  God's  people 
while  in  this  world.  And  I  desire  to  study  and 
learn  this  noble  life  of  faith,  and  of  dependence 
upon  the  Son  of  God,  and  to  make  daily  use  of  his 
blood  and  righteousness  to  cover  my  guilt,  and  of 
his  grace  and  strength  to  enable  me  to  perform 
duty,  conquer  sin,  resist  temptation,  and  bear 
affliction. 

Q.  What  do  you  think  of  the  spiritual  warfare 
which  Christ  calls  you  to? 

A.  I  look  upon  that  war  as  just  and  honourable; 
and  therefore  do  come  in,  a  volunteer  at  the  sound 
of  the  gospel  trumpet,  to  enlist  myself  a  soldier 
under  Christ's  banner;  I  do  for  ever  abandon  the 
devil's  camp,  and  am  willing  to  swear  allegiance 
to  Christ  Jesus,  to  take  up  arms  for  him,  and  to 
fight  against  his  enemies,  the  world,  the  devil,  and 
the  flesh,  all  the  days  of  my  life.  I  resolve  never 
to  make  peace  with  these  enemies,  nor  agree  to  a 


63 
cessation  of  arms.  I  will  never  wittingly  rest  nor 
give  harbour  to  these  bosom  traitors,  indwelling 
lusts  and  corruptions:  but  under  the  conduct  of 
my  glorious  Captain,  and  in  his  strength  I  will  carry 
on  the  war,  till  I  attain  to  that  complete  victory 
which  is  promised  to  all  believers  in  Christ. 

Q.  What  do  you  think  of  those  who  are  desert- 
ers and  runaways  from  Christ's  standard  ? 

A.  I  look  upon  them  as  guilty  of  the  greatest 
madness,  and  exposed  to  the  greatest  wrath,  see- 
ing Christ's  soul  can  take  no  pleasure  in  those  who 
draw  back  from  him;  and  therefore  I  propose, 
through  grace,  to  keep  close  by  my  Captain,  and 
to  adhere  to  his  cause  and  interest  all  the  days  of 
my  life. 

Q.  In  whose  strength  is  it,  that  you  engage  to  all 
these  parts  and  articles  of  the  covenant? 

A.  Only  in  the  strength  of  Jesus  Christ  my  head 
and  surety,  who  hath  undertaken  for  me,  and  pro- 
mised to  make  his  grace  forthcoming  for  me. 
Wherefore  I  altogether  distrust  my  own  strength 
and  resolution,  and  betake  myself  to  borrowed 
strength.  I  resolve  never  to  trust  in  my  promise 
to  Christ,  but  in  Christ's  promise  to  me,  that  he 
will  never  leave  me  nor  forsake  me. 

Q.  W^ill  you  satisfy  yourself  with  a  public  pro- 
fession and  engaging  to  these  thino;s  before  men.^ 

A.  No:  I  will  through  grace  profess  and  declare 
all  these  things  also  in  secret  before  God.  And  I 
will  give  consent  to  all  the  parts  and  articles  of 
God's  covenant  of  grace  in  the  most  serious  and 
self-denied  manner:  and  I  will,  by  grace,  bind  and 
engage  myself  to  them  by  entering  into  secret 
transaction,  orpersonal  covenant  withGod  through 
Christ,  before  I  come  to  take  the  seal  of  God's  co- 
venant. And  afterwards  I  will  adventure,  in  his 
strength,  to  approach  to  his  holy  table,  to  ratify 
and  seal  this  bargain,  before  men  and  angels. 


64 

An  examfile  of  a  young  Communicant'' s  secret  trans- 
acting and  covenanting  with  God,  before  his  ap- 
proach to  the  Lord's  Table. 

Almighty  God,  and  Creator  of  all  things,  Thou 
didst  make  man  at  first  upright  and  happy:  but  by 
the  fall  he  is  become  most  sinhil  and  miserable.  I  ac- 
knowledge, that  by  nature  I  am  an  enemy  to  thee,  a 
child  of  wrath,  and  a  slave  to  sin  and  Satan.  I  have 
been  a  transgressor  of  thy  laws  from  the  womb  ;  and 
it  is  a  wonder  of  thy  patience  that  thou  hast  not  made 
me  a  monument  of  thy  wrath  in  hell,  long  before  this 
time.  Oh !  what  will  become  of  me  to  all  eternity,  if 
I  abide  in  this  state  ? 

I  have  heard  there  is  mercy  in  God  to  lost  sinners 
through  the  blood  of  a  crucified  Jesus,  which  revives 
my  drooping  soul.  O  can  this  mercy  reach  the  like  of 
me !  But  surely  the  viler  sinner  I  am,  thou  hast  the 
fairer  opportunity  of  showing  the  freeness  of  thy  love 
and  the  efficacy  of  thy  Son's  blood,  and  if  I  be  a  sharer 
of  it,  eternal  hallelujahs  will  be  sung  to  the  Lamb  of 
God  on  my  account.  I  do  therefore  come  and  cast 
myself  down  at  the  feet  of  infinite  mercy,  and  plead 
for  it  according  to  thy  promise  through  Jesus  Christ 
thy  dear  Son. 

O  Father  of  mercies,  and  Father  of  my  Lord  Jesus 
Christ,  I  am  now  sensible  of  my  sin  and  folly,  in  rebel- 
ling against  thee,  and  going  over  to  Satan's  camp  ;  I 
desire  to  return  as  a  penitent  prodigal  to  my  heavenly 
Father,  confessing  my  guilt,  and  willing  to  join  myself 
unto  the  Lord  in  an  everlasting  covenant,  never  to  be 
forgotten.  O  Father,  I  have  sinned  against  heaven 
and  in  thy  sight,  and  am  no  more  worthy  to  be  called 
thy  child:  but  happy  would  I  think  myself  if  I  were 
admitted  to  the  meanest  station  or  room  in  thy  family. 
I  desire  to  magnify  thy  free  love  and  infinite  wisdom  in 
contriving  a  way  of  salvation  to  lost  sinners  through  a 
mediator,  and  in  sending  thy  eternally  beloved  Son  to 
be  the  mediator  and  surety  for  satisfying  thy  justice 
for  them,  and  for  purchasing  grace  and  glory  for  them. 
According  to  thy  command,  I  desire  to  put  honour  up- 
on ihy  Son,  and  heaitily  approve  of  this  device  of  sal- 
vation, as  every  way  worthy  of  God,  and  to  fall  in  with 
it  in  all  respect's.    O  pity  thy  own  creature,  the  work- 


65 

manship  of  thy  hands  ;  go  over  thy  work  again,  and 
upon  Christ's  account  create  me  anew  after  thine  own 
image,  that  I  may  be  fitted  for  thy  service  and  glory. 

O  blessed  Jesus,  I  admire  thy  love  in  undertaking  to 
be  the  surety  and  sacrifice  for  lost  sinners,  and  in  mak- 
ing offer  of  thy  blood,to  wash  the  like  of  me:  Welcome, 
Lord  Jesus!  I  do  here  disclaim  all  other  ways  of  sal- 
vation, and  betake  myself  to  thee  as  my  only  mediator 
and  Saviour,  to  be  saved,  taught  and  ruled  by  thee ,  I 
accept  of  thee  as  my  great  High  Priest,  to  atone  for 
my  soul,  and  plead  my  cause  with  the  Father,  by  thy 
meritorious  death  and  powerful  intercession:  I  renounce 
all  my  own  righteousness  and  worthiness  in  the  busi- 
ness of  justification  and  acceptance  with  God,  and 
avouch  thee  alone  as  the  Lord  my  righteousness.  I 
accept  of  thee  as  my  great  Prophet,  and  give  up  my- 
self to  thy  teaching  and  instruction,  that  I  may  be 
conducted  by  thee  through  this  wilderness,  and 
brought  safe  to  heaven  at  last:  O  for  wisdom  to  follow 
thy  directions!  I  do  accept  of  thee  as  my  King,  swear 
allegiance  to  thee,  and  heartily  consent  to  thy  laws  and 
government.  Let  thy  throne  be  set  up  in  my  soul,  and 
all  thy  enemies  there  made  thy  footstool:  I  accept  of 
thee  for  my  husband,  and  consent  to  the  marriage  co- 
venant in  all  its  articles:  I  accept  of  thee  as  my  captain, 
and  enlist  myself  as  a  soldier  under  thy  banner,  to  fight 
in  thy  strength,  against  all  thine  enemies  ;  I  go  in  with 
all  thy  gospel  terms,  and  am  well  pleased  with  the  self- 
denying  way  of  salvation  proposed  the.rein.  I  am  con- 
tent to  be  an  eternal  debtor  to  free-grace,  and  that  the 
glory  of  my  salvation  be  for  ever  ascribed  to  Jesus 
Christ  my  surety. 

O  holy  Spirit,  I  thankfully  accept  of  thee  as  the  ap- 
plier  of  my  Redeemer's  purchase  and  do  welcome  thee 
to  do  thine  office  in  my  soul,  to  work  faith  in  me  to 
believe  the  gospel,  to  bring  about  the  change  of  the 
new  birth,  and  to  renew  all  my  faculties.  To  thee  I 
am  beholden  for  all  the  good  motions  and  inclinations 
excited  in  them.  O  let  them  be  continued,  and  the 
good  work  carried  forward  in  me  to  perfection.  I  do 
choose  thee  for  myquickener,  sanctifier,  and  my  direc- 
tor through  all  my  pilgrimage  ;  I  yield  myself  to  thy 
influences  and  conduct,  and  desire  carefully  to  attend 
all  thy  motions  and  convictions,  both  in  performing  my 
6* 


66 

duty,  and  in  abstaining  from  sin  ;  O  work  grace  in  me 
for  that  effect,  and  enable  ine  always  to  study  and 
choose  the  things  that  are  pleasing  to  thee. 

According  to  my  baptismal  vows,  1  do  here  renounce 
and  abandon  all  the  enemies  of  the  holy  Trinity,  the 
devil,  the  world,  and  the  flesh  ;  and  I  do  here  surren- 
der myself  unto  thee,  ^^Father,  Son,  and  Spirit,  one 
God,  to  be  thine,  and  thine  only  ;  thine,  and  not  the 
devil's,  thine  and  not  the  world's,  thine  and  not  my 
lust's,  thine  and  not  my  own;  I  desire  with  my  whole 
heart  to  choose  and  avouch  thee  to  be  my  God  and 
everlasting  portion,  and  also  to  devote  and  dedicate  my 
soul  and  body  and  all  that  belorii^s  to  me,  to  be  instru- 
ments of  thy  glory,  and  to  be  disposed  -^f  fnr  thv  use 
and  service.  O  do  thou  hencefoi-th  set  thy  mark  upon 
me,  as  a  child  born  to  thee,  and  formed  for  thy  praise; 
stamp  me  with  thy  image,  that  I  may  be  distinguished, 
set  apart,  and  consecrated  for  thy  service  and  glory  all 
my  days. 

And  seeing,  above,  thou  requirest.  the  heart,  I  do 
here  make  an  offer  and  surrender  of  mv  heart  to  thee. 
Lord,  take  it,  and'  form  it  for  thyself,  make  it  entirely 
new,  make  it  soft,  tender,  pliable,  and  holy;  put  thy 
fear  in  it,  and  write  thy  laws  on  it,  that  I  may  serve 
thee  continually,  and  never  depart  from  thee.  Lord,  I 
here  give  my  consent  to  thy  entering  in,  and  taking 
possession  of  the  throne  in  my  soul  ;'  be  therefore  cast 
open,  all  ye  doors  of  my  soul,  that  the  King  of  glory 
may  enter  in  and  dwell  for  ever.  I  have  found  my  heart 
very  corrupt,  wicked,  and  deceitful,  and  will  no  longer 
pretend  to  manage  it ;  but  give  it  up  to  thee,  to  bring 
every  thought  and  inclination  in  subjection  to  thee. 

I  see  the  world  is  nothing  but  vanity  and  vexation  of 
spirit ;  I  will  never  any  more  set  my  heart  upon  it,  but 
endeavour  to  conquer  it  and  subdue  my  inclinations  to 
it ;  I  place  my  happiness  only  in  the  enjoyment  of  God. 
I  view  heaven  as  my  country  and  dwelling-place,  and 
I  will  henceforth  set  my  face  heavenward,  and  spend 
my  life  here  in  God's  service  and  in  communion  with 
him,  that  I  maybe  meet  for  the  heavenly  state. 

I  will  always  look  upon  sin  as  the  enemy  of  God,  and 
the  crucifier  of  Jesus  Christ  my  Saviour,  and  will  pur- 
sue it  to  death:  I  will  never  follow  a  multitude  to  do 
evil,  but  will  join  myself  to  the  people  of  God,  though 


67 

they  be  despised  or  persecuted ;  I  take  Christ  with 
his  cross,  as  well  as  with  his  crown,  and  I  cheerfully 
submit  to  the  rod  and  discipline  of  his  house.  Lord  if 
thou  wilt  undertake  that  thy  grace  shall  be  sufficient 
for  me,  I  shall  think  nothing  too  difficult  to  attempt, 
or  too  much  to  suffer  for  thee.  I  desire  to  learn  the  life 
of  faith  and  prayer  ;  O  teach  me  it,  that  I  may  make 
daily  use  of  Christ  my  surety,  both  for  justification  and 
sanctification,  for  strength  to  perform  duty,  bear  the 
cross,  and  resist  temptation.  I  look  unto  thee  to  send 
forth  the  Spirit  into  my  soul,  to  assist  and  strengthen 
me  for  every  good  wprd  and  work.  Heavenly  Father, 
I  take  thee  for  my  Father,  I  take  Christ  for  my  life,  I 
take  the  Spirit  for  my  guide,  I  take  thy  word  for  my 
rule,  thy  promises  for  my  encouragement,  thy  testi- 
monies for  my  counsellors,  thy  Sabbath  for  my  delight, 
thy  ordinances  for  my  meeting  place,  thy  people  for 
my  companions,  thy  glorv  for  my  end,  holiness  for  my 
way,  and  heaven  for  my  home. 

tord  I  have  no  might  or  strength  to  keep  or  perform 
any  thing  I  have  engaged,  but  undertake  all  in  my 
surety's  strength,  depending  upon  his  promise,  that  he 
will  never  leave  nor  forsake  me.  In  the  Lord  Jesus 
only  have  I  righteousness  and  strength  ;  O  Lord,  be 
surety  for  thy  servant  for  good  ;  give  always  what  thou 
requirest,  and  then  demand  what  thou  pleasest. 

And  as  an  evidence  of  my  sincerity  in  this  solemn 
profession,  dedication  and  engagement,  1  am  willing 
to  subscribe  with  my  hand  unto  the  Lord,  as  I  am  war- 
ranted.    Isa.  xliv.  5. 

Now  I  am  thine,  Lord  save  me. 


68 

QUESTIONS  AND  COUNSEL  FOR 

YOUNG  CONVERTS. 


QUESTIONS. 

1.  Have  you  seen  yourself  to  be,  by  nature  and  by 
practice,  a  lost  and  helpless  sinner?  Have  you  not  only 
seen  the  sinfulness  of  particular  acts  of  transgression, 
but  also  that  your  heart  is  the  saat  and  fountain  of  sin? 
That  in  you,  naturally,  there  is  no  good  thing?  Has  a 
view  of  this  led  you  to  despair  of  help  from  yourself  ? 
To  see  that  you  must  be  altogether  indebted  to  Christ 
for  salvation,  and  to  the  gracious  aid  of  the  Holy  Spi- 
rit for  strength  and  ability  rightly  to  perform  any 
duty? 

2.  On  what  has  your  hope  of  acceptance  with  God 
been  founded  ?  On  your  reformation  ?  on  your  sorrow 
for  your  sins?  on  your  prayers?  on  your  tears?  on  your 
good  works  and  religious  observances?  or  has  it  been 
on  Christ  alone,  as  your  all  in  all  ?  Has  Christ  ever 
appeared  very  precious  to  you?  Do  you  mourn  that  he 
does  not  appear  more  so?  Have  you  sometimes  felt 
great  freedom  to  commit  your  soul  to  him?  In  doing 
this  (if  you  have  done  it)  has  it  been,  not  only  to  be  de- 
livered from  the  punishment  due  to  your  sins,  but  also 
from  the  power,  pollution,  dominion  and  existence  of 
sin  in  your  soul  ? 

3.  As  far  as  you  know  yourself,  do  you  hate  and  de- 
sire to  be  delivered  from  all  sin — without  any  excep- 
tion of  a  favourite  lust?  Do  you  pray  much  to  be  deli- 
vered from  sin?  Do  you  watch  against  it,  and  against 
temptation  to  it?  Do  you  strive  against  it,  and  in  some 
good  degree  get  the  victory  over  it?  Have  you  so  re- 
pented of  it  as  to  have  your  soul  really  set  against  it? 

4.  Have  you  counted  the  cost  of  following  Christ  or 
of  being  truly  religious?  That  it  will  cut  you  off  from 
vain  amusements,  from  the  indulgence  of  your  lust, 
and  from  a  sinful  conformity  to  the  world?  That  it  may 
expose  you  to  ridicule  and  contempt?  possibly  to  more 
serious  persecution?  In  the  view  of  all  these  things,  are 
you  willing  to  take  up  the  cross,  and  to  follow  Christ 


69 

whithersoever  he  shall  lead  you?  Is  it  your  solemn 
purpose,  in  reliance  on  his  grace  and  aid,  to  cleave  to 
him,  and  to  his  cause  and  people,  to  the  end  of  life? 

5.  Do  you  love  holiness?  Do  you  love  a  holy  God, 
and  because  he  is  holy?  Do  you  earnestly  desire  to  be 
more  and  more  conformed  to  God,  and  to  his  holy  law? 
To  bear  more  and  more  the  likeness  of  your  Redeem- 
er? Do  you  seek,  and  sometimes  find,  communion  with 
your  God  and  Saviour? 

6.  Are  you  resolved  in  God's  strength,  to  endeavour 
conscientiously  to  perform  your  whole  duty — to  God, 
to  your  neighbour,  and  to  yourself?  Do  you  perform 
common  and  relative  duties  conscientiously,  as  part  of 
the  duty  which  you  owe  to  God  ? 

7.  Do  you  make  conscience  of  secret  prayer  daily? 
Do  you  sometimes  feel  a  backwardness  to  this  duty? 
Do  you  at  other  times  feel  a  great  delight  in  it?  Have 
you  a  set  time,  and  place,  and  order  of  exercises,  for 
performing  Aiis  duty? 

8.  Do  you  daily  read  a  portion  of  the  Holy  Scrip- 
tures, in  a  devout  manner?  Do  you  love  to  read  the  Bi- 
ble? Do  you  ever  perceive  a  sweetness  in  the  truths 
of  the  Holy  Scriptures?  Do  you  find  them  adapted  to 
your  necessities,  and  see  at  times,  a  wonderful  beauty, 
excellence  and  glory  in  God's  word  ?  Do  you  make  it 
the  man  of  your  counsel,  and  endeavour  to  have  both 
your  heart  and  life  conformed  to  its  doctrines  and  re- 
quisitions? 

9.  Have  you  ever  attempted  to  covenant  with  God? 
To  give  yourself  away  to  him,  solemnly  and  irrevoca- 
bly, hoping  for  acceptance  through  Christ  alone;  and 
taking  God,  in  Christ,  as  the  covenant  God,  and  satis- 
fying portion  of  your  soul  ? 

10.  Does  the  glory  of  God  ever  appear  to  you  as  the 
first,  greatest  and  best,  of  all  objects?  Do  you  desire  to 
promote  the  glory  of  God,  as  the  chief  object  of  life? 

11.  Do  you  feel  a  love  to  mankind — such  as  you  did 
not  feel  before  you  became  religious?  Have  you  a  great 
desire  that  the  souls  of  men  should  be  saved,  by  being 
brought  to  a  genuine  faith  and  trust  in  the  Redeemer? 
Do  you  love  God's  people  with  a  peculiar  attachment, 
because  they  bear  their  Saviour's  image?  and  because 
they  love  and  pursue  the  objects,  and  deUght  in  the 
exercises  which  are  most  pleasing  and  delightful  to 


70 
y^arself?  Doyoa,  from  your  heart,  forgive  all  your 
personal  enemies,  and  refuse  to  cherish  or  entertain 
any  sentiments  of  hatred  or  revenge?  If  yoa  have  in- 
jured any  perswi,  have  yoa  made  reparation;  or  are 
you  ready  and  willing  to  make  it? 

12.  Do  you  feel  it  ver\'  important  to  adorn  religion, 
by  a  holy,  exemplar} ,  amiable  and  blameles^s  walk 
and  conversation?  Do  you  fear  to  bring  a  reproach  on 
the  cause  of  Christ?  Does  this  appear  to  you  extreme- 
ly dreadful  ?  Are  you  afraid  of  backsliding,  and  of 
lieing  left  to  return  to  a  state  of  carelessness  and  indif- 
ference in  religion? 

13.  Do  yoa  desire  and  endeavoar  to  grow  in  grace, 
and  in  the  knowledge  of  Christ  yoar  Saviour,  more  and 
more?  Are  you  willing  to  at  at  his  feet  as  a  little 
child,  and  to  submit  your  reascn  and  understanding, 
implicitly,  to  his  teaching;  implcning  his  Spirit  to 
guide  yoii  into  all  necessary  truth,  to  save  you  from  all 
fetal  errors,  to  enable  you  to  receive  hertmth  in  the 
love  of  it,  and  to  tran^orm  yoa,  more  and  more,  into 
a  likeness  to  himself  ? 

C0T."S'5EL. 

1.  Remember  that  these  questions  are  intended  to 
point  your  attention  to  subjects  of  inquin''  the  mostioH- 
portant.  Do  not,  therefore,  content  yourself  with  a 
careless,  or  cursory  reading  of  them.  Read  and  deli- 
berate, and  examine  yourself  closely  on  the  questions 
under  each  head:  and  let  your  heart  be  lifted  up  to 
God,  while  you  are  considering  each  particular  ques- 
tion; in  earnest  de«res  that  he  may  show  you  the  very 
tmth.  You  cannot  ordinarily  go  over  all  these  ques- 
tions at  one  time.  Divide  them,  therefore,  and  take 
one  part  at  one  time,  and  another  at  another.  But  try 
to  go  over  the  whole  in  the  coarse  of  a  week:  and  do 
this  every  week  for  some  months.  When  yoo  find 
yourself  doubtfid  or  deficient  in  any  point,  let  it  not 
^scoorage  yoo:  but  note  down  that  pK)int  in  writing:, 
and  bend  the  attention  of  your  mind  to  it,  and  labour 
and  pray  till  you  shall  have  made  the  attainment  which 
will  enaible  you  to  answer  clearly.  It  is  believed  that 
yoo  cannot  fail  to  see  how  each  questico  ought  to  be 
answered- 

2.  Remember  that  secret  prayer,  reading  the  word 


71 

of  God,  watchfulness,  and  self-examination,  are  the 
great  means  of  preserving  comfort  in  religion,  and  of 
growing  in  grace.  In  proportion  as  you  are  exact  and 
faithful  in  these,  such,  usually,  will  be  your  inward 
peace,  and  the  safety  of  our  state.  Unite  them  all  to- 
gether, and  never  cease  to  practice  them  while  you 
live.  Think  often  of  the  character  of  Enoch,  and'tiy 
to  walk  with  God.  Read  Mason's  little  book  on  self- 
knowledge,  I  recommend  it  as  excellent. 

3.  Besides  the  Bble,  have  constantly  in  reading  at 
your  leisure  hours,  some  author  of  known  piety  and 
excellence.  Read  Owen's  works,  Baxter's  Saints' 
Rest,  Doddrige's  works,  Watt's  works,  \^^itherspoon's 
works,  Newton's  works,  Scott's  works,  Venn's  whole 
Duty  of  Man,  The  Christian  Observer,  &c.  &c. 

4.  Do  uot  suppose  that  any  evidence  which,  at  pre- 
sent, you  may  think  you  possess,  of  a  gracious  state, 
will  release  you  from  the  necessity  of  maintaining  a 
constant  vigilance  in  time  to  come;  nor  from  re- 
peated examinations  and  trials  of  yourself  even  to  the 
end  of  life.  Many  marks  and  evidences  of  a  gracious 
state  are  set  down  by  pious  writers.  But  they  must  all 
come  to  this— to  ascertain  what  is  your  prevalent  tem- 
per and  character — whether,  on  the  whole,  you  are 
increasing  in  sanctification,  or  not?  If  you  are,  you 
may  be  comforted;  if  not,  you  have  cause  to  be  alarm- 
ed. It  is  only  he  that  endureth  to  the  end  that  shall 
be  saved. 

I  think  it  of  very  great  importance  to  warn  you  not 
to  imagine  that  true  religion  is  confined  to  the  closet  or 
to  the  church;  even  though  you  apprehend  that  you 
have  great  comfort  and  freedom  there.  Freedom  and 
comfort  there,  are  indeed  most  desirable;  but  true  re- 
ligion reaches  to  every  thing.  It  alters  and  sweetens 
the  temper.  It  improves  the  manners.  It  goes  into 
every  duty,  relation,  station  and  situation  of  life.  If  you 
have  true  religion,  you  will  have  a  better  spirit,  you 
will  be  better  sons,  better  scholars,  better  friends,  bet- 
ter members  of  society,  and  more  exemplary  in  the 
discharge  of  every  duty:  as  the  sure  consequence  of 
this  invaluable  possession;  and  if  your  religion  does  not 
produce  these  effects,  although  you  may  talk  of  inward 
comforts,  and  even  of  raptures,  you  have  great  reason 


72 
to  fear  that  the  whole  is  a  delusion,  and  that  the  root 
of  the  matter  is  not  in  you. 

**  Herein  (said  the  Saviour)  is  my  father  glorified, 
that  ye  bear  much  fruit,  so  shall  ye  be  my  disciples." 

6.  Be  careful  to  avoid  a  gloomy,  and  to  cherish  a 
cheerful  temper.  Be  habitually  cheerful;  but  avoid 
levity.  Mirth  and  laughter  are  not  always  sinful;  but 
let  your  indulgence  in  them  be  clearly  innocent,  not 
very  frequent,  and  never  of  long  continuance.  Be  very 
humble.  Be  not  talkative.  Before  experienced  Chris- 
tians be  a  hearer,  rather  than  a  talker.  Try  in  every 
way,  however,  to  promote  religion  among  your  rela- 
tives and  friends.  Win  them  to  it  by  you  amiable  tem- 
per and  exemplary  deportment.  "Flee  youthful  lusts." 
Shun  every  excitement  of  them.  Guard  against  dis- 
sipation; it  extinguishes  piety.  Be  not  disconcerted  by 
ridicule  and  reproach.  Your  Saviour  bore  much  of 
these  for  you.  Think  of  this,  and  be  ashamed  of 
nothing,  so  much  as  of  being  ashamed  of  him.  Trust 
in  his  protection,  live  to  his  praise,  and  you  will  spend 
an  eternity  in  his  blissful  presence. 


THE  END. 


